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UNITED STATES OF AMERICA. 



CLAIMS 

OF 

PASTORS OF CHURCHES 

AND 

PREACHERS OF THE GOSPEL, 

FOE 

MAINTENANCE'. 

CONSIDERED IN THE 3LIGHT OF HOLY SCRIPTURE. 

BY DAVID LINDSAY, 

- MERCHANT^ NEW YORK^ 



\ ^^ THE LAW OP THE LORD IS PEKPECT.*' 



NEW YORK : 

FEINTED BY CHARLES McGOWAN^ 
88 Barclay-Strbet.o 





4^-<^ /j^C^ /Uy^c^-i:.^^^ 



mDCCCXI.t]^. 




yf; 



Entered according to Act of Congress^ in the year 1843, by 
David Lindsay, in the Clerk's Office of the District Court of the 
Southern District of New York. 












CONTENTS. 



FIRST SUBJECT. PAYMENT OF PASTORS OF CHURCHES. 

Page. 

Chap. I. Importance of the Subject — Supreme au- 
thority of the Word of God. - - 1 

Chap. II. Ordinances equally obligatory with Doc- 
trine — Scriptures alone the Law. . 1 1 

Chap. III. Church of Christ — Its Constitution — Con- 
stituents — Purposes. - - - - 18 

Chap. IV. Church of Christ — Observances — Fellow- 
ship, 26 

Chap. V. Church of Christ — Order — Office-bearers. 35 

Chap. VI. General Arguments for paying Pastors. 41 

Chap. VIL Argument for paying Pastors, from 

2 Tim. ii. 4. 45 

Chap. VIII. Argument for paying Pastors, from 

1 Peter v. 2. - - - - - 49 

Chap. IX. Argument for paying Pastors, from 1 Cor. 

ix. 14. ------ 52 

Chap. X. Argument for paying Pastors, fromGal. vi. 6. 58 

Chap. XI. Argument for paying Pastors, from 1 Tim. 

V. 17, 18. - - - - - 63 

Chap. XII. Argument for paying Pastors, from 1 Tim. 

V. 17, 18, continued. - - - 75 

Chap. XIII. Argument for paying Pastors, from 

1 Tim. V. 17, 18, continued. - - 85 



IV CONTENTS. 

Page. 

Chap. XIV. Argument against paying Pastors, fr,om 

I Thes. V. 12. ^ - - - - 93 

CiiAp. XV. Argument against paying Pastors, [rom 

Acts, XX. 32-35. . . . . 98 

Chap. XVI. General Arguments against paying Pas- 
tors. - -- r - - .- 113 

SECOND SUBJECT. PROVISION fOR PREACHERS 

OF THE GOSPEL. 

Chap. XVII. The Saviour'sLaw.— Matt, x, 8, (fee- 
Luke, x. 3, <fcc. - - - - 135 

Chap. XVIII. General Remarks on the Saviour's 

Law„ . - . - - "159 



ERRATA. 

Page 8, Line 14 from bottom, for " is," read are. 

23, " 10 ** for " synonomous,'^ read synonymous, 

dele ^' ever." 15 from bottom for " word 
God," read W^rd of God. 
for ^ obselete," read obsolete. 4 fro^ bot- 
tom, for " exist,'' read exists. 
bottom, for " for," read/ar. 
top, for " is," rsad are. 
top^ for ^^ put," read ^^5. 
bottom, dele ♦'the." 



53, 




I 


69, 




8 


70, 


J^ 


8 


124, 


U 


3 


129, 


a 


7 


136, 


u 


10 



THE 

CLAIMS 

OF 

PASTORS OF CHURCHES, AND PREACHERS OF THE 
GOSPEL, FOR MAINTENANCE. 



FIRST SUBJECT. PAYMENT OF PASTORS OF CHURCHES. 



CHAPTER I. 

Importance of the subject — Supreme authority of the word of God. 

The subjects proposed for consideration in the following" 
pages are of weighty importance. Although all the appoint- 
ments of Jesus are equally obligatory on his followers, all 
have not the same importance, in reference to the extent or 
character of their results. Viewed in this light, not one of 
his arrangements, regarding his people in their social capa- 
city, has such an important bearing on their interests, as that 
part of his will, the reader is invited to consider in the first di- 
vision of these remarks. 

The question: Is it a law of the Redeemer, that those who 
are set over his people as their rulers, teachers, and leaders, 
are to be paid for the labour and care thus rendered ? or, Are 
they not ? is the same as. What shall be the character, mo- 
tives, and conduct of such office-bearers ? For the salaried 
Pastor is another man altogether in these respects, from the 
Pastor, who receives no pecuniary reward for his care and 
his labour in the church of God. This difference arises 

1 



2 PAYT^ENT OF 

from nothing in the men themselves, but from the very dif- 
ferent circumstances in which they stand, in relation to the 
bodies over which they are placed. The difference of the 
reward, the hope of which influences their action, marks 
not too strongly, the difference in the character and qualifi- 
cations of the respective labourers. The character, the feel- 
ings, the attainments of one standing in such a near and in- 
teresting relationship, as the elder does to a church, must 
stamp themselves, in a very high degree, on the character 
and conduct of those composing that church. Hence the 
minuteness, with which are given in the word of God, the 
character and qualifications of those Avho may be called 
to take the oversight of the church, and the propriety and 
force of the exhortations found there, indicative of the feel- 
ings, with which it is the will of God, the brethren compo- 
sing a church of Christ, should regard those whom the Holy 
Ghost has made their overseers. The ruler and the teach- 
er, naturally and necessarily, imparts the tone of his own 
mind, to those who are taught and governed by him ; so that 
any law or practice, which affects in a serious measure, the 
character of the Eldership in the churches of Christ, must 
affect in a corresponding measure, all connected with these 
churches. 

Political rulers early became aware of this influence, and 
sought, and in many cases still seek, to secure it in their fa- 
vour, by paying men, under the name of religious instructors, 
in the countries governed by them. In some countries, 
these are the leaders of the sects reckoning the largest number 
of adherents, irrespective of religious tenets, and in others, all 
the influence emanating from this source, is secured to the 
civil rulers of the country, by paying from the public trea- 
sury, all the teachers of all denominations of religion. 



PASTORS OF CHURCHES. 



This subject then is of vast importance, and well worthy 
of the most serious and solemn consideration, whether as it 
regards individual advantage, or the advantage of others. It 
has not however hitherto, received that attention and inquiry 
which its superior importance demands. The affirmative 
of the question has been taken more as a matter of course, 
than as one clearly and unequivocally taught in the word 
of God. Few of those who have testified on the subject, 
have been disinterested witnesses. And the practice of re- 
ferring all matters of a religious character to men, whose 
profession it is to speak or write on such matters, and whose 
means of livelihood and standing in society, depend on such 
a profession, is one reason among others, why this impor- 
tant question has been so treated. 

Many err in thinking, that the Holy Scriptures contain a 
collection of general truths on general and important sub- 
jects, from which they may gather such wisdom as may 
suit their views or pursuits — as containing so much raw ma- 
terial as it were, from which they may select what pleases, 
work it up to their own taste or convenience, and reject the 
remainder. Such treatment may suit what are called the 
products of nature, but does not comport at all, with the char- 
acter of the holy, perfect, and infinitely excellent words of 
God. When He speaks, all the earth must keep silent, 
hearken and obey. Every thing coming from Him, bears 
with it all the perfections of his character, and therefore is to 
be viewed as possessing all the commanding authority of his 
law. Whatever may be the mode or form of communica- 
tion, Avhether that of declaration, precept, recorded example, 
or the practice of those who were under divine teaching, all 
have this commanding character. This arises necessarily 
from the source whence they come. Every thing is abso- 



4 PAYMENT OF 

lutely perfect which comes from God. All are the wisest, 
the best, the truest, if there be degrees in truth, the safest, ac- 
cording to their nature. The inspired writers take this for 
granted, and never appear to feel the necessity of pointing to 
any thing, as specially binding, or otherAvise. To neglect, take 
from, add to, alter in the least, any thing from God, is there- 
fore foolish — and folly in such matters, is just another name 
for guilt. This being the nature of all that comes from Him, 
it must all be uniform in its nature. The revelation given 
in the same circumstances, and for the same purpose, must 
necessarily be the same ; for difference in this connection, 
supposes imperfection somewhere. It is under this impres- 
sion, that every part of the word of God is to be contemplated. 

For these reasons, the writer believes that the New Tes- 
tament Scriptures contain a distinct and perfect law, in regard 
to the order to be observed by the churches of the saints. 
That the Apostles of Jesus taught the same thing on this 
subject, every where, and at every time. So that what is 
found to be the approved practice of any church, in regard to 
any matter of order, is to be regarded as so observed by every 
church set in order by the Apostles or their assistants, and as 
indicating the law of the Lord, in regard to that particular 
matter. This conclusion receives strength from the words 
of the Apostle, implying uniformity of practice among the 
apostolic churches, when he says " we have no such cus- 
tom nor the churches of God ;" and when he reproves the 
Corinthians for daring to innovate on the institutions delivered 
them, " What? came the word of God out from you? or 
came it unto you only?" Are you teachers? or are you 
learners only ? 

Much misunderstanding has been entertained and taught 
in the professed churches of Christ, in regard to this subject 



PASTORS OF CHURCHES. 5 

Because it is found written of the church at Troas alone, 
that the disciples came together on the first day of the Aveek 
to break bread, it is not therefore certain, it is said, that every 
church was taught to do so. And although the churches in 
Ephesus and Philippi, and every church planted by Barna- 
bas and Paul, during their first journey in preaching the 
gospel, and every church w^e read of in connection with 
elders, are represented as having elders set over every par- 
ticular church, it does not follow, that plurality in the Elder- 
ship is the law of the Lord, or was the uniform and con- 
stant procedure observed by the ministers of the New Tes- 
tament. Such conclusions virtually den^^, that there is any 
obligatory scriptural law on these, or kindred subjects. For 
the will of God is not announced to his people in the New 
Testament, as it was given through Moses to the people of 
Israel, in detail, distinct and imperative. Such a form would 
not comport Vvdth the nature of the new^ covenant. The 
former was the letter, and ministered to bondage — the latter 
is the spirit, and is the law of life and liberty. In the former, 
the people were spoken to as servants — in the latter, the peo- 
ple of God are dealt with as friends, who need but to know 
the will of their Lord, to yield a willing and cheerful obe- 
dience. 

But it does appear somewhat inconsistent and contradicto- 
ry, to treat w^hat are called the ordinances of the gospel after 
this nianner, while another is pursued in speaking of, and 
inculcating the doctrines. Both those Vv^ho deny that there 
is any form of church order taught in the New Testament, 
or if taught, say that it is not binding now, and those who 
do in words admit, that the practices of the first churches 
are binding on the people of God, provided these practices 
can be show^n to be uniform, and enjoined as obligatory, act 



6 PAYMENT OF 

alike inconsistently in this respect. The former err in the 
view they take of what they call forms ; the latter, in the way 
they treat the manner, in which these are revealed. The 
New Testament scriptures being the dictates of the Spirit of 
God, are a revelation of his will, in regard to every particu- 
lar therein contained, and, as has been said, like himself, per- 
fectly holy, just and good: and these characteristics are true 
of it in every respect. The dictates of infinite wisdom and 
goodness, in whatever form made known, are as much a 
law to the wise and the good, as if they were uttered with 
all the aw^ful pomp and solemnity, which were made to at- 
tend the deliverance of the law from Sinai. Those to w^hom 
the New Testament precepts are addressed, are presumed 
to partake in a measure of this character, being the children 
of God by faith in Christ Jesus. Hence the inconsistency 
of demanding express precept for every duty. They are 
wise, who see that what is taught as duty, is in the law in 
some form or another ; but that is different from refusing 
obedience to every thing, that does not come in the shape of 
a commandment. 

They again, err, who distinguish what they call form 
from doctrine, and deny the obligation of the former, 
while they admit that of the latter. This is entirely an 
arbitrary distinction, nothing to warrant it being found in 
the word of God. Every word of God is good. The same 
attributes of divinity accompany every part of it — ^the 
same supreme and commanding authority speaks in every 
sentence. That portion of the New Testament where most 
of form is found, is addressed to ^' all that in everyplace call 
upon the name of Jesus Christ our Lord, both theirs and 
ours." Where in the word of God can it be gathered, that 
those who profess to be disciples of Jesus, must receive a^ 



PASTORS OF CHURCHES. 7 

truth all the doctrine therein taught the primitive believers, 
but as for the practices, succeeding disciples may do as they 
like with them ? Nothing less than Divine authority dare 
teach any thing like this. Yet this is what is acted on by 
the vast majority of those who call themselves by the name 
of Christ, and profess to regard his word with reverence. 

The same Master who taught the doctrine, taught 
the forms, and never gave any intimation of a distinc- 
tion as to obligation. The distinction therefore, is en- 
tirely human, and ought not to be allowed by those 
who tremble at the word of God. In the teaching of 
our Lord himself, as recorded in the gospels, we find both 
doctrines and observances ; and in the letters addressed by 
his Apostles to the churches of the saints, we find the same, 
and in both we look in vain, for any thing like such a dis- 
tinction. There would be more consistency, in discarding 
the New Testament altogether, as suitable only to the first 
christians, than in selecting portions of it, and teaching with 
the greatest diligence their obligatory nature, while those 
other portions, resting on the same authority, are spoken of 
as useless and nugatory. 

But such a distinction, when made or admitted, in regard 
to the ordinances of the gospel and its doctrines, manifests 
most serious error, in regard to the nature and purpose of 
these appointments. It goes on the principle, that the im- 
port or meaning of an ordinance is not inseparably connect- 
ed with its form. This is a serious and common mistake. 
The observances enjoined in scripture on the people of God, 
are not matters of mere form, like the ceremonies of idol 
worship, or the mummeries of Rome — but are simple and 
expressive outward forms, which through the senses, reach 
Ihe understanding and the heart There is not one of thes^ 



8 PAYMENT OF 

appointments, but has an important truth or truths intimately 
and inseparably connected with it in every part, as to its 
manner, mode, time or circumstance, as far as these are en- 
joined; and which is intended, and wisely fitted to exhibit and 
illustrate, and impress that particular truth or truths, both 
on those who observe, and those who witness the observance 
of that appointment. The disciple therefore, who is taught 
to take a perverted view of, or to undervalue, or neglect any 
of the appointments of Jesus, is taught to deprive himself 
of knowledge, edification and comfort — and he does so in di- 
rect proportion, as he subjects his judgment and conduct to 
such teaching. This stamps importance on every appoint- 
ment, not only as a whole, but in regard to every particu- 
lar connected with it. No ordinance of Jesus, therefore, is 
a vain service, but is sacred, even in the smallest particu- 
lar as given in his word. There is nothing light, or trivial, 
or indifferent there. 

The observances therefore, of any community of the pro- 
fessed disciples of Jesus, is a fair and correct criterion to 
judge of their knowledge of the doctrine of their Master, 
both as to its extent and its soundness. When viewed in 
their true light, they are seen to be interwoven and insepa- 
rable. And the communities or denominations, into which 
the people of God are now unhappily divided, possess the 
knowledge of what are called the doctrines of the gospel, 
in the same degree as they obey the ordinances of the Sa- 
viour, as revealed and enjoined in his word. Many will 
acknowledge, that they do not attend to every appointment 
contained in the New Testament, as these, were observed by 
the churches planted by the Apostles, who yet flatter them- 
selves, that they have the apostolic doctrine in all its fulness 
and purity. In this they deceive themselves, for here they 



PASTORS OF CHURCHES. V# 

cannot have the substance, if they do not have the form — the 
object of the appointment, or that of any of the particulars 
connected with it, if they do not have the whole appoint- 
ment as it appears in the law of the Lord. 

Take for example, the '' breaking of bread." In observ- 
ing this appointment of the Lord Jesus, his people in their 
associate capacity, eat bread and drink wine, and thus shew 
the death of their Lord. But connected with the ordinance, 
we find a few forms which must be attended to, in order that 
all the intended benefit arising from the observance of the 
ordinance may be enjoyed. The bread is broken, and is thus 
symbolical of the broken body of Jesus. Thanksgiving pre- 
cedes the partaking of the bread and the wine, to teach that the 
blessings enjoyed through the death of Jesus, are the result 
of free favour and love, exercised in behalf of the guilty and 
worthless. The brethren together, eat of the same bread 
and drink of the same cup, to show that they all equally 
need, and enjoy the same common blessings, from the same 
common source. Hence the expressions, '-'- the disciples 
came together to break bread," " tarry ye one for another ;" 
indicating that communion, joint participation, oneness of 
circmTiStance, feeling and privilege, are to be exhibited in the 
observance. On the first day of the week, the disciples came 
together to do this — teaching that the life of a disciple is a 
life of constant faith and dependence on the Redeemer, as 
one who has suffered for him. But, let this ordinance be 
observed at longer intervals than on every first day of the 
w^eek, and the latter salutary doctrine is lost sight of in the 
observance. Let individuals, or groups of individuals, form- 
ing but portions of a church, observe it, then the communion 
or jointness, and oneness of the body, is lost sight of in the ob- 
servance. Let any superior place be given to one man as 



10 PAYMENT OF 

a dispenser of the elements, and then the disciples have not 
come together to break bread, but to receive broken bread — 
the perfect equality being lost sight of, which obtains in the 
family of God, and which this appointment is intended to 
exhibit. 

The same may be said of all the observances of the first day 
of the week. If the assembly has come together merely, or 
chiefly, to hear the gospel preached, then the benefits arising 
from the fellowship of the people of God, are forgone — the 
feeding of the flock of God with that food, which he has 
provided for its spiritual nourishment, milk for babes, and 
strong meat for those of full age — the benefits resulting to 
the body, and to the individuals themselves, from the exercise 
of the various gifts possessed by them, are all unheard of 
and forgotten. If the speaking be all by one, and addressed 
almost exclusively to unbelievers, those who have really 
believed through grace, are kept in a state of childhood, 
weakness and unhappiness, without even being aware that 
this is not the character, nor these the circumstances allotted 
them by their Lord. 

The same remarks will hold good in reference to 
all the other exercises ; so that it is not enough that 
appointments of the same name, or resembling in one 
or two features, those enjoined by the blessed Saviour on his 
followers, are attended to, but these observances as to form, 
time, place and circumstances, are to be learned and punctu- 
ally followed, as taught in the word of God. And all these 
are given fully and clearly there, as far as they conduce to 
the good of the humble and sincere disciple. 



PASTORS OF CHURCHES. II 

CHAPTER II. 

Ordinances equally obligatory with doctrine— Scriptures alone the law. 

The principle of separating ordinances from doctrine, and 
settling- the former as obligatory on the first churches only, 
and as now, not imperative on the people of God living in 
altered and more enlightened circumstances, is seen to be 
false, because contrary to the spirit and language of many 
parts of the word of God. If the doctrine of the gospel is 
now needed by, and suited to men of every age, country and 
station, so are the ordinances, for as has been shown, they 
are intimately interwoven and inseparable. The message 
of salvation comes to man as a guilty, unworthy, unholy, 
and helpless creature, and this is his character, and these are 
his circumstances in every age and nation. The differences 
that obtain among men as to knowledge, refinement, station, 
country, or generation, are nothing in the eye of Jehovah, 
who has, in his infinite love and wisdom, provided a sove- 
reign and universal restorative, for the deep and universal 
ruin, into which the whole human race has fallen. This 
glorious scheme is perfect in all its parts, and sovereign in 
its healing powers — and brings salvation to every one of the 
ruined race, however, wherever, or whenever found. It is 
not like the imperfect, partial devices of men, equal, even 
when most perfect, to influence tut a few in certain circum- 
stances, and at certain times. No, but proving that its author 
is perfect in every excellence, it also is perfect, and suited 
completely to accomplish the gracious purpose for which it 
is intended. Like the sun in the firmament, it stands forth 
unaltered and unimpaired, from generation to generation. 
This is one decided proof among many, that we are indebt- 



12 PAYMENT OF 

ed to the same great source, for both these precious blessings. 
It is only when man in his blindness and pride, begins to in- 
termeddle with it, that we hear of this and that part being 
unsuitable to this and that age or nation, or that it would 
add propriety and efficiency to the divine and glorious 
scheme, were this alteration or omission made. As success- 
fully can man improve the works of Jehovah, as he can the 
appointments of his word. In respect of the law of the 
Lord, there must be no attempts at alteration, addition, or 
diminution. 

The Redeemer, in the days of his sojourn in this vrorld 
prayed for all his people, under the expression of " all who 
shall believe on me through their word." There were 
thus, no afterages with him. In his infinite mind, there ex- 
isted not more civilized, refined and enlightened nations, re- 
quiring an altered and improved testimony, suitable to their 
expanded and cultivated understandings and tastes. No, 
faith in him ''- through their word," describes the simple, 
glorious and unchanging scheme. Those petty distinctions, 
seen and dwelt on by shortlived, and shortsighted man, 
dwindled into nothing, when the space between his taber- 
nacling in this world, and his second advent passed before his 
mind, and ''all that shall believe on me through their word," 
comprehended all his blood bought people, gathered out of 
every nation, clime and age. And so, also, Paul. speaks of 
the family of God, as existing as one unbroken, homogeneous 
whole, and extending from his time to the coming of the 
Lord, and says of that event, " we who are alive and re- 
main shall not prevent them that are asleep." In the mind 
of the Apostle, the rolling of years, the rise and fall of na- 
tions, the discoveries in art and science, the passing and the 
coming of generation after generation, are overlooked and 



PASTORS OF CHURCHES. 13 

unregarded, and he says, contemplating that glorious and 
welcome event, '' we who are alive and remain." None 
but one whose mind had been touched by the Eternal, could 
have used such an expression. Part of that company, of 
which Paul forms one, have passed into the eternal world, 
and part are following, and the procession will continue to 
arrive, till the rear shall have appeared in this world, and 
accomplished their work, and then the trump shall sound, 
and we who have entered, and '' we who are alive and re- 
main," shall all be made glorious alike, and blessed together 
in the kingdom of our Father. Thus the people of God 
form but one great community, unaffected in its grand charac- 
teristics, by the passing and changing nature of this world. 
And the disciples of Jesus are from this consideration, shov^ni 
their interest and their duty. They ought to cleave to the 
word of the Lord. Acting under his authority, they are 
certain of his favour and protection. Studying and obey- 
ing the doctrine of the Apostles, they come to discover the 
excellencies of their character and conduct — observing the 
same ordinances, and in the same manner, as did the first 
believers, they feel one with them — in the public assembly, 
they feel as under the immediate eye of their Lord, and thus 
can confidently look for his gracious presence and blessing — 
" whom having not seen they love, in whom though now 
they see him not, yet believing, they rejoice with joy un- 
speakable and full of glory." They thus are led naturally, 
to think of the great and the good of times that have passed 
away, and of the place to which they have gone — serving the 
same Master, led by the same Spirit, directed by the same 
precepts, supported and comforted by the same kind decla- 
rations and promises, and inspired by the same hopes, they 
know, when they also have done the will of the Lord, they 

2 



14 PAYMENT 01* 

will enter on the same enjoyments. These exercises of the 
mind are sweet and sanctifying, but are unappreciated and 
unenjoyed by those who receive for doctrine the command- 
ments of men. The blessed word of truth is thus the bind- 
ing chain which unites the people of God together, and 
makes them one, whatever may be the age or country to 
which they belong. 

Besides, there is no consistent and tenable course between 
taking the word of God as the sole and perfect rule of doc- 
trine and practice, and following exclusively, the dictates of 
men in regard to the things of God. No middle path is 
either tenable or consistent. Either the word of God must 
be taken wholly and exclusively — or the dictates of men 
without enquiry, and implicitly. If the people of God are to 
follow his word sometimes, and the dictates ofmen sometimes, 
where is the line of demarkation, marking how far they 
are to go on the one hand, and on the other ? If they think 
at all, they must feel themselves at the first step, in doubt and 
uncertainty. Where there are no fixed and definite princi- 
ples of action, there can be no certain procedure. It is in 
this state of doubt and uncertainty, with every thing loose 
and undefined, that the greater part of the professed people 
of God find themselves. Hence the feeling of weakness, 
and helplessness, so generally manifested. They know from 
experience, that the path in which they Avalk, is neither safe 
nor sure. What they are taught to believe and practise, is 
not marked by any thing distinct and tangible. They may 
be in the right, or they may not. Not so the ignorant Ro- 
man Catholic. He believes in his priest, and blindly be- 
lieves, and does as he is commanded, without troubling him- 
self for another reason. His mind is at peace, for he can 
tell distinctly the rule of his faith, and his practice is consis- 



PASTORS OF CHURCHES. 15 

tent with it. He is on more consistent, and in some re- 
spects, more desirable ground, than the greater part of the 
professed disciples of Christ, in this country. He does not 
profess to follow the word of God, for the word of his priest 
is to him sufficient. The professed disciple of Jesus, must, 
for the sake of consistency, appeal in a general way, to the 
word of God ; but when pressed for a reason, he often can 
give nothing better than that of the papist, although pride. 
or shame will not permit him to make the avowal. There 
is no middle path, it is repeated, tenable by right reason and 
consistency, and it is weak and foolish to attempt it. If the 
rule of the poor benighted catholic be right, it should be at 
once adopted ; if the other is the right one, it should be 
adopted and followed. But all attempts at a middle course, 
issue in uncertainty, helplessness, and distress. On the one 
hand there is peace, though not Avell founded — on the other, 
are well founded peace, confidence, joy and strength, enabling 
the believer to discharge all the duties enjoined by the Mas- 
ter, and to endure all the trials to which he may see meet to 
subject him — and causing him to increase in the fruits of 
righteousness, which will be accepted and rewarded by 
Him, when he comiCS. This, and this alone, is the path 
of pleasantness and peace. 

This rule is short, and easily learned. ^' The Bible, the 
whole Bible, and nothing but the Bible." This expresses 
something tangible and definite. Since the origin of protes- 
tantism, the assertion has been made, that the Bible alone, is 
the religion of protestants. But this hitherto, has been 
generally words, without meaning. Not one in ten, of all 
the denominations into which protestants are divided, takes 
the word of God alone, as the rule of faith and order. The 
greater part content themselves with declaring, that there is 



16 PAYMENT OF 

nothing in their system ccntrary to the word of God. Even 
were this true, it would not be protestantism, according to the 
assertion. But it is very different from what is im.plied, in tak- 
ing the whole Bible, and nothing but the Bible, as the rule ; 
which means that nothing be received, as an article of faith, 
not taught in the word of God — and nothing be at- 
tended to, as a religious appointment, but w^hat is taught as 
such, by the same authority ; and likewise, that all that is 
therein taught, be believed and acted en. No senti- 
ment, however plausible — no measure, however apparently 
conducive to the edification of God's people, or to the spirit- 
ual advantage of mankind, is to be adopted, if not found 
there. However benevolent the intention recommending it, 
or however efficient it ma}^ be said to have been, in accom- 
plishing these purposes, if it wants the authority of the 
Master, his people must discard it. The rule followed by 
the votary of the church of Rome, is to be followed by the dis- 
ciple of Jesus, only he is to take the word of God, in the 
place ofthe priest, and is to bow as implicitly to its author ity, 
as the other does to human tradition. With the same su- 
preme reverence, as the conscientious Jew regards the w^ri- 
tings of Moses, is the disciple of Jesus to regard the New 
Testament scrrptures ; and he is to regard an attempted ad- 
dition to the institutions of the Saviour, w^ith the same feel- 
ings, as the other Avould regard an attempted addit'on, by 
h'lman authority, to a ny*'of the appointments of the Law. 
What a fact established by experiment, is to a natural 
philosopher, a scripture authority should be to a follow- 
er of Jesus. The former, Avho understands aright his pro- 
fession, now, no longer amuses himself and others, by inge- 
nious and nicely arranged theories, as to the modes and pro- 
perties of matter, without the basis of facts ; so should the 



PASTORS OF CHURCHES. 17 

latter see that every thing he believes and does, as the will of 
his Master, rests on one or more texts of scripture. The 
state of natural philosophy some centuries ago, was very 
like the state of the religion of many in these days, uncer- 
tain, unsatisfactory, and unfruitful. But w^hen the principle 
of the Baconian philosophy came to be received, as the prin- 
ciple of investigation as to natural science — that one well 
established fact is better than a thousand theories, the path 
of the investigator into the works of nature, although labo- 
rious, became pleasant and sure, and issued, and is still issu- 
ing, in many beautiful and highly useful results. So when 
the professed disciples of the Lord Jesus, become convinced of 
the emptiness, and inefficiency of following in the least, the 
opinions and the practices of ignorant and selfish men, and 
value the word of God, as supreme and exclusive in religious 
matters, a more delightful, and more fruitful day will dawn 
on the churches of the saints. The Lord will then bring 
back the captivity of his people — Jacob will rejoice, and 
Israel shall sing. 



18 PAYMENT OF 

CHAPTER III. 

Church of Christ— Its Constiiution— Constituents— Purposes. 

After these few introductory remarks, on the importance 
of the subject to be considered, and on the necessity of being 
guided by the word of God exclusively, in all that relates to 
religious matters, a few thoughts will be offered,^ as to what 
the scriptures teach regarding the constituents and constitu- 
tion of a church of Christ. 

The word translated ^* church" in the New Testament, is 
the same as that translated "assembly," in Acts, xix, 41, and 
means an assembly or congregation gathered out of another 
community. "Select assembly," gives the precise meaning of 
the word, although simply congregation, or assembly, suits 
well enough as a translation. A church of Christ, is a con- 
gregation of those who have believed the good news concern- 
ing Christ as the Saviour of the world — " that he died for our 
sins, according to the scriptures, and that he was buried, and 
that he rose again the third day, according to the scrip- 
tures." In some parts of the New Testament, they are 
called "believers," as distinguished from others of their fel- 
low men, who reject this gladsome testimony: and in others, 
" disciples," or learners, because they have put themselves at 
the feet of the Saviour, to be taught and trained by him : 
" saints," or separated individuals, because they have come 
out of the company of the men of the world, as to their 
ways, maxims, pleasures, and prospects: "brethren," be- 
cause they belong to that sacred family, in which they all 
are brethren — of which the Lord Jesus is the elder brother — 
of which God is the Father — and of which Heaven is the 
home and inheritance. We find from the inspired history 



PASTORS OF CHURCHES. 19 

of the labours of the x\postles in preaching* the gospel, that 
whenever any of the inhabitants of any place, received their 
testimony, these were separated by the Apostles, from the 
rest of the people, and made a distinct community, with 
whom they consorted, and instructed further in the doc- 
trine and practices, which had been delivered them for this 
purpose, by their Lord. 

The reception of these truths concerning Jesus, the Son 
of God, made new men, according to the expressive language 
of scripture, of those who received them. Their desires, af- 
fections, motives, hopes and fears, were all changed. God, 
who formerly was unknown, or forgotten, or hated, is now 
known in his true character, and loved, and revered. Thus 
believers are spoken of in scripture, as changed, converted, 
renewed, turned from darkness to light, from slavery to free- 
dom, from ignorance and folly to true knowledge and wis- 
dom, from disquiet and unhappiness to peace an:l enjoyment; 
old things having passed away, and all things become new. 
This change however, is spoken of as having been but 
begun, or in a state of progression — not as having been 
fully perfected. But for the perfection of which, complete 
provision is made by their Lord. The events of his provi- 
dence, and the appointments given them in his word, 
for observance, are the means by which he perfects their 
character. The latter consist in their being united togeth- 
er, in a sacred community, and in the special duties to be 
performed by them in their new relation. 

The wisdom and goodness of the Lord are seen in these 
arrangements, as suited to us as social creatures. Fitted by 
our constitution to live in society, we naturally seek it, and 
they are chiefly social duties which are enjoined by God on 
his people. It is thus, those alone who are renewed in the 



20 PAYMENT OF 

Spirit of their minds, who are members of this holy commu* 
nity. It is always on this understanding, that the members 
of the churches of Christ are addressed, or spoken of in the 
New Testament writings. Such alone can perform what 
is there required of them, or be influenced by the motives 
which are there presented, to move to action. They are ad- 
dressed as those who love God — as those w^ho are wise and 
understand what the will of the Lord is — as those who feel 
the constraining power of the love of Christ, and their obli- 
gation to him — as those who acknowledge themselves pil- 
grims and strangers on the earth, and whose portion and 
hopes are in heaven, and who are therefore looking, and 
longing for the day of Christ. It is always by considera- 
tions drawn from these, and kindred subjects, that they are 
warned against evil, or encouraged in duty, trial or affliction. 
Now these are subjects, the unchanged man is ignorant of, 
or, if they have ever been presented to him, he has turned 
from and despised them. 

Clear and evident as this truth is in the word of God, re- 
garding the character of those who are the constituents of 
the churches of Christ, itis w^hat the great majority of those 
who profess to be the disciples of Christ, do not unelerstand, 
nor receive. Jonathan Edwards was put away from a 
church, in which he had laboured for a considerable time, 
and incurred the hatred and persecution of the greater part 
of the professed ministers of the gospel around him, because 
having learned it from the word of God, he began pub- 
licly to teach it. And the deputation lately sent over from 
England, to visit the congregational churches in America, 
thought they, and the friends of religion generally, had much 
reason for congratulation, Vvdien they were able to announce 
this important and cheering fact — that generally, they had 



PASTORS OF CHURCHES. 21 

found in the churches here, a " converted ministry.'* 
What ideas had these teachers of others, formed of the con- 
stituents of the churches of Christ ? And the great bulk of 
the professed teachers of the religion of Jesus, do not admit 
this fundamental truth, in reference to the character of those 
who are proper members of his churches, as a part of their 
faith or practice. 

All who are willing to become christians, are considered 
qualified to be received into the church, and all the appoint- 
ments of the Saviour, enjoined on his people alone, and 
which they alone can observe acceptably, are enjoined on the 
acknowledgedly unconverted, as means to be used by them, 
to obtain the forgiveness of their sins, and a title to everlast- 
ing life. Thus are the pure and simple ordinances of the 
Redeemer, prostituted and abused, and turned into the means 
of the eternal ruin of those who are induced to adopt such 
conduct. 

But there are many, who profess scriptural views of the 
character of those who (iught to compose the churches of 
Christ, who yet mistake greatly, in regard to the purpose 
for which the people of God are enjoined thus to associate 
together. The scriptures teach, that all the gifts and ar- 
rangements of the Lord Jesus in this respect, are for the 
good of his people. " And he gave some apostles ; and 
some prophets ; and some evangelists ; and some pastors and 
teachers : for the perfecting of the saints, for the work of 
the ministry, for the edifying of the body of Christ, till we 
all come in the unity of the faith, and of the knowledge of 
the Son of God, unto a perfect man, unto the measure of the 
stature of the fulness of Christ : that we be no more chil- 
dren, tossed to and fro, and carried about with every wind 
of doctrine, by the sleight of men, and cunning craftiness, 



22 PAYMENT OF 

whereby they lie in wait to deceive. But speaking the truth 
in love, may grow up into him in all things, which is the 
head, even Christ." The purport of this interesting pas- 
sage, is, that the gifts and appointments of the exalted and 
glorified Redeemer, are specially intended for the advance- 
ment of his people in knowledge, in faith, in love, in spirit- 
ual strength, and stabilit}^ — in short, in conformity to his 
own holy and perfect character. For the accomplishment 
of this gracious purpose, all the exercises they are called 
on to engage in, are Avisely adapted. But, if they are con- 
sidered intended to effect another purpose chiefly, and 
the true object is looked on as subordinate, they will neces- 
sarily, if scripturally attended to, be considered weak and in- 
efficient. Those therefore, who look on the constitution of 
churches, and the exercises of the people of God in their 
social capacity, as chiefly intended for the conversion of 
men, or as they express it, '' to bear upon the world," have 
found it necessary to alter, or to omit altogether, many of 
the ordinances of the Saviour. This is one of the causes 
of the many and prevalent alterations, and omisssions, and 
additions, in reference to his appointments, and shows the 
importance of seeing in the light of scripture, all that he has 
enjoined on his people. 

Some have thought, that all the purposes mentioned in the 
above passage, have been answered long ago, and therefore 
think and speak disparagingly of some of those officers 
mentioned by the Apostle, and have refused to acknowledge 
the obligation, or the benefit of the pastoral office in the 
churches. Such consider, that the unity of the faith and 
knowledge, the perfect man, and the measure of the stature 
of the fulness of Christ, were come to, when the Apostles 
finished their labours, and the canon of scripture was com- 



PASTORS OF CHURCHES. 23 

pleted. That the imperfection referred to, consisted in the 
imperfect revelation which existed in the early days of the 
Apostolic age, but that now^ as God has revealed all that he 
intends to reveal till the revelation of Christ, such imperfec- 
tion is removed. But this understanding of the words of 
the Apostle, does not appear to arise out of them, and is 
contrary to what we learn from other portions of scripture. 
He says, these gifts were bestowed for the preparing of the 
saints for the work of the ministry, as the expression may 
be better rendered, and this ministry or service is to consist 
in building up the body of Christ. This ministry does not 
consist wholly in preaching, as the modern use of the word 
makes it, but refers to any service, w^hereby the people of 
God may be benefited. To build up the body of Christy 
is then to edify, strengthen, comfort, or establish the people 
of God. Whether by increasing their knowledge, or faith, 
or love, or all. This is a service that is still needed. Are 
such commands as '• Follow after the things which make for 
peace, and things wherewith one may edify another," no 
longer needed ? '' Till Ave all come in the unity of the faith, 
and of the knowledge of the Son of God" — oneness of faith, 
and thorouo^h knowledofe of the Son of God. The com- 
pleteness of revelation, is not synonomous with this. The 
words and the construction refuse this interpretation. '- Till 
we all come." The progress is in us, and it must be in 
all of us, before the purpose is accomplished. It is not, 
tiir the oneness of the faith, and the thorough knowledge 
come to us, as would have been the language, had the 
meaning of the Spirit of God, been as represented — but the 
language is, " till we all come in the oneness of the faith, and 
the thorough knowledge of the Son of God." Can it be said 
that any, far less all, have come to this ? " Unto a perfect 



24 PAYMENT OF 

man, unto the measure of the stature of the fulness of Christ." 
The latter clause is an amplification of the former. A per- 
fect man, is a man full grown, and able for all ordinary work, 
in distinction from a babe, a child, or a young man — differ- 
ent stages of the growth of the human body, and ih 
lustrating the different progress made in spiritual character 
by the people of God. There are babes in Christ, young men 
and fathers. And the gracious purpose of this heavenly 
bounty is, that all the saints may be of this latter class ; and 
till this is the case, these officers are to continue. That this 
is the meaning of the Apostle, the following words clearly 
establish. " That we be no more children, tossed to and 
fro, and carried about with every wind of doctrine, by the 
sleight of men, &c." No one will affirm, that the gracious 
purpose expressed in these words, has been completely ac- 
complished, in regard to every one of the saints ; for no 
words can describe more truly the character and pitiable cir- 
cumstances of the people of God, in the present day. And 
if to improve that character, and to take them out of such 
circumstances, was the benevolent purpose of the ascended 
Redeemer, when he gave the specified gifts, and officers, 
they were never more needed than now. Their duty, both 
as individuals, and as members of the body of Christ, in the 
enjoyment of these heavenly gifts is then taught, '' But speak- 
ing the truth in love, may grow up into him in all things, &-c.''' 
Instead then of thinking themselves something, when they 
are nothing — instead of thinking that they know any thing 
while they know nothing yet, as they ought to know^ ; the 
disciples ought to feel it their duty, gratefully to improve 
under the variety of gifts, the Redeemer sees meet to bestow 
on some of his people, and to advance in the knowledge of 
his word, and in the possession of a humble, pure, and be- 



PASTORS OF CHURCHES. 25 

nevolent spirit, in which spiritual perfection and likeness to 
the image of Jesus consists ; or, as it is in the language of this 
passage, " the measure of the stature of the fulness of Christ." 
The view of this passage adverted to, is also against the 
whole tenor of the address of Paul to the Elders of the 
church at Ephesus, which afterwards, will come more ful- 
ly under consideration. For, instead of it implying, that 
after the declaration of the whole counsel of God, and his 
final departure, they might lay down their office, as no lon- 
ger needed by the flock of God; he thence draws strong mo- 
tives for increased diligence, watchfulness and care. 



26 PAYMENT OF 

CHAPTER IV. 

Church nf Christ— Observances— Fellowship. 

The word of God alone, is the seed which produces in 
the people of God, all those holy dispositions and feelings, 
and all those varied fruits of righteousness, which they are 
commanded to cherish and manifest. The various appoint- 
ments which they are called on, either statedly or occasion- 
ally to attend to, being, as we have seen, but so many means 
of bringing the various truths contained in that word before 
their minds, and impressing them there. These ordinances 
do not work, as many suppose, as charms through which 
good is enjoyed, no one knows how ; but are enjoined, and 
referred to in the word of God, as significant of some salu- 
tary and important truth, and on this account, to be observed 
by the disciples of Christ. Hence, as has already been no- 
ticed, the importance of observing every one of them, exact- 
ly as they are seen in the law of the Lord. It is the word 
of God, and his Spirit by that word alone, which saves and 
sanctifies the soul ; and the mind of the believer enjoys this 
heavenly and holy influence, in the direct proportion in 
which it is brought in contact with this word. 

Having the word thus regularly brought into the soul by 
way of remembrance, cherishing it there, and acting, and 
Hving under its healing influence, is the way to grow in 
grace, and in the knowledge of God our Saviour. Thus the 
exercises of the public assembly, whether that of prayer, 
praise, reading the scriptures, the exhortation of the brethren, 
the teaching of the elders or others, the breaking of bread, 
the contribution for the poor, the receiving or the putting 
away of members, the choosing of office-bearers, baptism, 



PASTORS OF CHURCHES. 27 

or any other ordinance, are just so many ways or means, 
by which the word of God generally, or particularly in 
reference to any truth or doctrine, is brought before the 
mini, that it may thereby be influenced and conformed 
to its holy image. This is the spiritual provision, and these 
are the ways in which this provision is received and enjoy- 
ed by the people of God. It is the word in all its fulness 
and variet}^, and not the various appointments, which receives 
this appropriate name, in the word of God. There is nothing" 
mysterious, or incomprehensible in any of these arrange- 
ments. The Saviour deals with his disciples as rational 
and intelligent, and all his appointments ought to be seen by 
them, as they really are, characterised by perfect w^isdom and 
goodness, and therefore, with enlightened, w^illing, and thank- 
ful hearts they ought to observe them. 

On the first day of the week, the disciples of Jesus come 
together to observe the stated ordinances he has delivered 
them. And on this day, every stated ordinance is to be ob- 
served. Occasional observances can only be attended to when 
occasion for them occurs. The ordinance of baptism, for 
instance, when there any to be baptised. The same in re- 
gard to fasting, the election of office-bearers, or the receiv- 
ing, or the putting away of members. But we read of no sta- 
ted observance of any ordinance, but on every first day of 
the week. This is the day appointed for the holy convoca- 
tion of the friends of the Redeemer, because on it he rose 
from the dead, and its return, thus observed, commemorates 
that interesting and glorious event, and this day is, on this 
account, distinguished from all other days, by being called 
in scripture, the Lord's day. This event should never be 
lost sight of, m the meetings of the people of God, the 
commemoration of it being one particular purpose of their 



28 PAYMENT or 

assembling together. To make one Lord's day differ from 
others by observing on it regularly any ordinance not attend- 
ed to on these, is an unwarrantable interference of man, with 
the prerogative of the Lord Jesus. 

The appointments referred to, are to be observed in the 
public assembly, as exercises of social worship. Thus the 
fellowship of the people of God is seen, while they praise 
the same benefactor — pray for the same blessings, from the 
same source, through the same medium — confess and deplore 
the same sins, and implore the same mercy — read the same 
blessed law, learn the same doctrine, and thus manifest kin- 
dred feelings — the same faith, same needs, same expecta- 
tions. These all expressed in the assembly, have a recipro- 
cal influence. The same acts performed by many in unison, 
have a greater effect than when performed by isolated indi- 
viduals. It is in this way, that acts of social worship bene- 
ficially affect the minds of the Avorshippers, and for this wise 
and gracious purpose, it is one of the ordinances of the Re- 
deemer. This Avorship is always spoken of in scripture, as 
the act of the brethren ; never as the performance of an in- 
dividual or individuals before them, of which they are mere- 
ly hearers or spectators. Modern practice, in this respect, 
and modern phraseology arising out of that practice, are al- 
together unknown in the inspired writings. 

There is another view in which these varied ordinances 
of the Lord Jesus are exhibited in his word, worthy of the 
deepest consideration of his people. They, as his servants, 
are always addressed by him as active, never as passive 
individuals. They are never spoken to, as so many indi- 
viduals come together on the first day of the week, for the 
purpose of receiving edification, and instruction, and com- 
fort ; but as having come together to impart these to one 



PASTORS OF CHURCHES. 



29 



another. The apostolic directions uniformly run, not as 
to the best way of receiving benefits from the observances, 
but of imparting. This is a fact of very great importance, 
and gives an important character to all these acts, on the 
part of the people of God. It represents them, not as so 
many forlorn, destitute creatures, come together to supplicate 
help and supply from each other, or from one not better 
than themselves, but as individuals, knowing and enjoying the 
fulness of One who is infinite in every excellence, and come 
together to communicate to each other, of these inexhausti- 
ble riches. It is true, if there were no receivers, there could 
be no givers ; but it is this view given in the word of God, 
to which particular attention is requested, and which, when 
rightly seen and entered into, will have a most salutary ef- 
fect on the minds of the people of God. It gives an impor- 
tant and essential character to the fellowship of the disciples 
of Christ. As essential as the difference between a meeting 
of people come together to bestow what each has an abund- 
ance of, and that of a meeting of individuals, groaning from 
poverty, and met for the express purpose of receiving as much 
as each can get possession of, without one thought of im- 
parting. Peace, good will and liberality would characterise 
the one ; while selfishness, envy, and discontent, would char- 
acterise the other. The imparting, on the part of the disci- 
ples of Jesus, does not impoverish, but by the benevolent ar- 
rangement of him whom they serve, it blesses twice — those 
who give, and those who receive. All therefore are en- 
riched, all are blessed. It is all after this manner that the 
precepts addressed to believers in their associate capacity run ; 
^'Comfort yourselves together and edify one another." "Fol- 
low the things wherewith one may edify another.'^ " Teach- 
ing and admonishing one another." " Now we exhort you 

3* 



so PAYMENT OF 

brethren, warn them that are unruly, comfort the feeble- 
minded, support the weak, be patient toward all" And to 
the praise of the brethren at Rome, the Apostle says, '^ 1 am 
persuaded of you, my brethren, that ye also are full of good- 
ness, filled with all knowledge, able also to admonish one 
another." And the Hebrew believers are blamed thus — 
"When for the time ye ought to be teachers, ye have need 
that one teach you again, which be the first principles of the 
oracles of God." This, it is repeated, is the undeviating 
tenor of apostolic instruction, in reference to these appoint- 
ments. 

The same view of this subject is indirectly given in the 
second chapter of the Epistle to the Coiossians, where the 
writer, with the object of fortifying believers against every 
error, and all the artifices of the enemy, does not instruct 
them to get wisdom and steadfastness by appropriating as 
much as they can from the fellowship of their brethren, 
or the counsels of the pastors, but directs their minds to the 
fulness and perfection of every thing that is good, in their infi- 
nite and exalted Head. '' In the mystery of God are hid 
all the treasures of wisdom and knowledge, and this I say 
lest any man should beguile you with enticing words. Be- 
ware lest any man rob you through philosophy and empty 
deception, after the tradition of men, after the rudiments of the 
world, and not after Christ. For in him dwelleth all the 
fulness of the Godhead bodily, and ye are filled by him." 
In Him you have ever)?- thing that is excellent, that you can 
enjoy, or that ^^-our circumstances can require. Every thing 
is full and complete in him on your account, and let this con- 
viction fortify your mind against every enticement from 
whatever quarter. Believers thus are spoken of, and spok- 
en to, as perfectly independent of every one but their Lord. 



PASTORS OF CHURCHES. 31 

Of his fulness they receive, and to him alone are they to 
look. The word of God, where this fulness is revealed, is 
spoken of, as completely suited to their varied wants and cir- 
cumstances. " All scripture given by inspiration of God, is 
profitable for doctrine, for reproof, for correction, for instruc- 
tion in righteousness, that the man of God may be perfect, 
thoroughly furnished unto all good works." This places the 
people of God in independent, and desirable circumstances — 
independent of every thing, and of every one else. From 
Him alone, are they to be recipients, and to others they are 
to be givers. Thus they enter in a measure, into the very 
blessedness of God himself, the source of all good. This 
is genuine, scriptural perfection. 

How differently does the word of God speak of his people, 
from what they themselves and others often do. If they 
knew their own completeness in the Saviour, would they 
murmur, and droop, and mourn, as they often do? Would 
they be seen seeking about, here, and there, and every 
where, for spiritual comfort and edification ? Would they be 
constantly standing with the outstretched palm, ready to take 
the smallest gratuity from every passer by ? Would they be 
heard calling for spiritual nourishment Avith all the urgency 
and recklessnes of hungry Esau ? Can a community of indi- 
viduals, to whom is applicable the language of the apostle "ye 
are filled by him," be a starving community, or one having 
access to all the treasures of wdsdom and knowledge, be prop- 
erly spoken of as destitute ? No church can be destitute, 
unless it makes itself so. None can be weak, unless by turn- 
ing from the source of strength. The language that is so 
common among the professed churches of Christ, is an exhi- 
bition of mournful deficiency of knowledge of the word of 
God, and the fulness of the Saviour. " Destitute churches"^ — 



32 PAYMENT OF 

" weak churches" — yea, " churches destitute of the gospel.** 
Let the brethren read the above passage, from the Epistle to 
the Colossians, and then look on this picture and on that. 

There is a very important error, in reference to church 
fellowship, enteitained and acted on by many of the people 
of God. They seek this fellowship, in order that they may 
receive good, and with this object in view, they naturally go 
to that quaiter, where they reckon the greatest amount 
of this good may be found. They seek to most popular 
churches, and place themselves under the most talented 
teacher, if his doctrine accords essentially w^ith their views 
of the wold of God. While bodies confessedly formed on 
more scriptural principles, if not in possession of shining 
talents are carefully avoided. They think this is duty, be- 
cause self-interest in divine things. But such conduct, is 
not in accordance with the precepts of scripture just con- 
sidered. Comfort and edification, do not form the rule of 
christian duty. These will infallibly be connected Avith 
the discharge of duty — not as the rule, but as the result- 
Duty is obedience to the will of the Lord, as that is taught in 
his word, and to be attended to, independently of all consid. 
orations of comfort and edification. If these w^ere the mo- 
tives and the rule of duty, every thing would be loose 
and uncertain. There w^ould be nothing definite, and there- 
fore, really no duty — and hence the reason why those act- 
ing on these principles, wander in doubt and uncertainty^ 

The natural language of a saveel and grateful soul is, 
" Lord what wilt thou have me to do ?" His word answers 
this important inquiry. Those therefore, who have new- 
ly come to the knowledge of the truth, or who have had 
their thoughts turned for the first thne to this subject, ought 
to read the word of God, and there learn what he requires 



PASTORS OF CHURCHES. 33 

of them. And from the examples and directions there given 
to others similarly situated, they will see, that they are re- 
quired to join themselves to his disciples forming those 
churches, where are found doctrine and order agreeable to 
his word, and where they best can honour their Lord by do- 
ing his will. Number, respectability, talents, fancied com- 
fort or edification, are not to guide their conduct. But they 
are required to go where their influence, time and talent, 
can best be employed in subservience to his will, and the 
cause of truth. They are to go where the Apostles would 
go, were they on the earth, and that would be where their 
instructions are known and obeyed. The smallness of 
number, or the paucity of talent or influence, instead of 
forming a reason for such bodies being let alone, form a 
stronger inducement to the willing servants of Christ, why 
these little bands should be countenanced and supported, in 
contending for the faith once delivered to the saints. It is 
by following this scriptural path, that such individuals will 
increase in knowledge and usefulness. 

This rule also, should guide the people of God, when hav- 
ing changed their p]ace of residence, they require to look 
for the fellowship of the Lord's people ; and it should guide 
those also, who have to give counsel to the young, who may 
have occasion to do so. Safety, as Avell as comfort and edi- 
fication, always is found in the path of duty, and there alone. 

Those who act on the selfish principle, that the fellow- 
ship of God's people is to be sought, that their own comfort 
and edification may be promoted, virtually reverse the pre- 
cepts and exhortations referred to, as marking the conduct 
to be pursued, by the disciples of Christ, in their social ca- 
pacity. Knowing that it is the law of the Lord, that the 
members of his churches should love, serve, and do good to 



S4 PAYMENT OF 

one another, they conclude accordingly, that such are bound 
to love, serve, and do good to them — and in the selfishness 
of their heart, congratulate themselves on the amount of 
good they will receive from being in such a connection. 
They will therefore, sit in ease and inactivity, and eagerly, 
and ungratefully receive all the kind attentions, and services 
of their brethren, without the least sense of obligation ; and 
if these are not so abundantly rendered, as selfishness would 
dictate, frequent and loud complaints are put forth of the 
colducss of the brethren, of their want of affection and love, 
and ot the growing deadness and inactivity of the body. 
Sometimes, reasons drawn from these alkdged deficiencies 
in their brethren, will be given in sober seriousness, as am- 
ply justifying such individuals in trying to better their cir- 
cumstances, by joining the mse Ives to miore likely, though 
less scriptural bodies. These may be called extreme cases, 
yet they are too common, and exhibit the very reveise of 
that spirit and motive which ought to influence the people of 
God, as members of churches. Humility, generosity, disin- 
terestedness, love, in shoit, a mind like their Lord's, is to in- 
fluence and guide them in this, as in every part of his will. 
They associate together to give, not to receive — to serve, 
not to be serveel — to edify, not to be edified — to impait hap- 
piness, not to receive it. These holy and worthy motives, 
the effect of the spirit of God, are unknown by those who so 
conduct themselves. The whole law is reversed when applied 
to self, anl rigidly construed when applied to the brethren. 
Like the miser, who having heard described by an eloquent 
speaker, the good connected with deeds of kindness and lib- 
erality to the poor, on the part of those who abounded in 
them, remarked in retiring, that •' from what he had heard, 
he felt half inclined to turn beggar himself' 



PASTORS OF CHURCHES. 35 

CHAPTER V. 

Church of Christ— Order- Office-bearers 

These views of the fellowship of the people of God, show 
the churchesof the saints as affording an opportunity to each 
of them, for the exercise and increase of those holy dispositions, 
which it is his Avill they should cherish andpcssessin a high 
degree — as so many localities in which the various talents en- 
trusted by him to his servants, should be employed for the 
good of his people — in which that debt of gratitude and love, 
which they owe to him, is to be discharged, for there his 
servants meet with those of whom he says '^ inasmuch as ye 
do it to one of the least of these my brethren, ye do it to me." 

The Lord Jesus is revealed in his word, as exalted and 
glorified, and invested with the government of all things for 
the good of his people, and as put in possession of all good, 
that he might bestow it on them. And this he does to all 
severally, as he wills. The way in which he confers this 
species of good on them as bodies, is not by directly shower- 
ing down blessings, and each gathering for himself, and en- 
joying his good alone : but he bestows special gifts on par- 
ticular individuals, with this obligation revealed in his word, 
that they are to communicate to all the brethren, the 
blessings w4th which they have been blessed by their Lord. 
One receives a gift after this manner, and another after thatj. 
and the language of the Master who confers them is, as 
" every man hath received the gift, so minister the same one 
to another, as good stewards of the manifold favour of God.'* 
These gifts he confers as a sovereign, and gives to none an 
account of his ways. The account he will take of those 
who receive his bounty in this respect, will not be, as to the 



36 PAYMENT OF 

amount or character of the gift, but as to the manner, and the 
diligence with which the will of the donor has been complied 
with in its exercise. All therefore, whatever may have been 
the amount, or the character of the gifts they may have sever- 
ally been entrusted with, have equally an opportunity of 
gaining the approbation of their Lord, when he comes to take 
an account of his servants. Every one of his servants enjoys 
less or more of his bounty in this respect, and is responsible 
for the use he makes of it, and must give in his account at last. 
In his household there are not two classes, one having labour 
to perform, and another having nothing to do, and therefore, 
no responsibility. All have something from their Master, 
and all must answer to him for the use made of it. 

A certain order has been established in the churches, 
whereby is regulated the conduct of the brethren, in the ex- 
ercise of the various gifts conferred on them. Here, as well 
as in the works of his hands, and the arrangements of his 
providence, God is seen as the author of order. Unless 
order is established, and attended to, no community can exist 
and prosper. The various offices or divisions of labour, 
appointed by the Lord Jesus, are given in the passage quoted 
above from Ephesians iv. 11, &c. ; but those alone, that 
belong to the churches, as such, fall to be noticed here. 
These are two, those of the Elder, and Deacon. That of the 
Elder or Ruler, Bishop or Overseer, Pastor, and Guide, 
being but one office, and the various names descriptive of the 
nature of the duties connected with it. Those that in Acts 
XX., are called Elders, are there also called Bishops, and 
these are directed to feed and be examples to the flock of 
God. The latter name is given this office-bearer, in Heb. 
xiii. 17, in the word translated ^' those who have the rule 
over" you. The specification of the character and qualifi- 



PASTORS OF CHURCHES. 37 

cations of those who are to be called to undertake this office, 
is given for the guidance of the people of God, in 1 Timothy, 
and the Epistle to Titus. The duties of the office, and motives 
for their performance, and the reward, are given in Acts xx, 
and 1 Peter v, 2 ; and the duty of the brethren, in regard to 
those who fill the office, we have in 1 Thes. v, 12, Heb. xiii, 
and other parts of the apostolic writings. These were chosen 
by the brethren, who alone were able, from perfect acquaint- 
ance with character and qualifications, to judge of their fitness 
for the office. In Acts xiv, they are said to have been ordained 
by the Apostles in the several churches planted by them. 
And the word there translated "ordained," seems to have a 
reference to the manner of their election, viz : by the stretch- 
ing forth of the hand. 

It is worthy of notice, that this appointment when men- 
tioned, is always spoken of, as being observed sometime sub- 
sequently to the formation of the church. It was on the re- 
turn of Paul and Barnabas, that they ordained Elders in 
every church ; and Titus was left by the Apostle in Crete, 
that he might set in order the things that were wanting — 
which was to ordain Elders in every church. And this ap- 
pears to have been, to give time and opportunity for the mani- 
festation of the necessary character and qualifications. Some 
have taught that there is no evidence in scripture^ that the 
brethren appointed to this office. But if they did not, it can- 
not be shown who did. The Apostles and the Evangelist 
Titus, are said in the passages referred to, to have done it. The 
latter acted only on the directions given him by the Apostle, 
so that in both cases, the Apostles may be said to have made 
the election. And even in our days, they may be said to ordain 
the Elders, when, the brethren under their specific direc- 
tions, perform this important duty. Butahigher authority even 

4 



S8 PAYMENT OF 

than that of the Apostles is said to do it, because it was un- 
der this special guidance that the Apostles themselves acted. 
So in Acts XX, 28, we read ''Take heed therefore unto your* 
selves, and to all the flock, over the which the Holy Ghost 
hath made you overseers." And from this authority, it can 
be safely said of any one, called in conformity to the direc- 
tions of the Holy Spirit given through the Apostles, that he 
is made such an office-bearer by the Holy Ghost, This is 
genuine apostolic succession, and nothing else is. 

Never is this office found in connection with a church, 
but we find a plurality filling it — "Elders in every church,'^ 
"with their Bishops and Deacons," ''the Elders of the 
church," " The Apostles, and Elders, and brethren," "Sent 
it to the Elders," "those who are over you," "those who 
have the rule over you," "The Elders which are among 
you." Never do we find in one single instance, a solitary 
brother filling this office. The Holy Spirit in these various 
passages, plainly signifies that a plurality is the divine ar- 
rangement. The wisdom and goodness of this, will come to 
be noticed fully afterwards. 

The other office is that of Deacon, or servant — the former 
being an untranslated and transferred word, agreeably to the 
instructions given by King James to his translators. This 
name also, is descriptive of the duties of the office. Those 
who fill it, are called the servants of tables, and of the church. 
They serve tables — intimating the nature of the service ; 
and the church — intimating to whom this service is rendered. 
The word rendered "tables" in Acts vi, 2, is the same as 
that rendered "bank" in Luke xix, 23. And it has the 
same meaning and the same etymology, as the English word 
"bank," and refers to money matters in general, and not to 
the tables of the poor especially. The brethren filling this of- 



PASTORS OF CHURCHES. 39 

fice, are the "bankers" of the body. They have to care for 
all the interests of the body, having a relation to pecuniary 
matters. Their character and qualifications are given in 
I Tim. iii. — the manner of their election, and the duties they 
have to perform, in Acts vi., and their reward, in 1 Tim. iii, 13, 
The Deacon, when scripturally chosen, holds his office 
also from the Holy Ghost. And from this consideration, no 
brother, when thus elected to either of these important of- 
fices, can decline to accept, without incurring the guilt of re- 
fusing to comply wdth His call. This is the guilt of profani- 
ty, as was Esau's ; because such refusal sets at naught all 
the moving considerations presented in the word of God in 
connection with the discharge of such duty — the glory of 
God, the w^elfare of the people of God, the good degree 
and great boldness in the faith, and the crown of glory, the 
rewards of such services. It is also the guilt of rebellion and 
disobedience, which Jonah came under, and w^hich Moses 
and some others of the prophets nearly incurred. 

These appointments, like all the other ordinances of Je- 
sus, are simple and efficient^— completely suited to promote 
the comfort, union, and stability of the churches. Nor is 
there any thing about these offices, of a mysterious or incom- 
prehensible character. 

Thus it has been attempted to give a hasty outline of the 
constituents and constitution of a church of Jesus Christ, and 
of the observances he has enjoined on his people in this capac- 
ity. These are all suited to their feelings, wants, and cir- 
cumstances, in all places, and in all ages. They are pre- 
dicated on their love to him, their knowledge, benevolence, 
holiness and heavenliness of mind. Practicable and efficient 
to such, and to such alone. As unsuited for any thing good to 
a society of men unrenewed in the spirit of their minds, as 



40 PAYMENT OF 

would be the constitution of the United States of America, 
as a civil government, to a nation of Turks or Aborigines. 
This accounts sufficiently for the fact, that in many cases, the 
constitution and order of the apostolic churches when adopted, 
have been found to be unworkable and nugatory, and instead 
of conducing to order and spiritual prosperity, have been 
found to give occasion to envy, strife, and every evil work. 
The failing is not in the arrangements taught in the word of 
God, but in the character and attainments of those who have 
attempted to act upon them. Scriptural order will not suit 
but with scriptural character ; and when men of a different 
character take on themselves scriptural names, and attempt 
to obey some of the scriptural appointments, they must have 
different things, and different arrangements altogether. The 
attempt to reform the worldly systems calling themselves by 
the name of Jesus, is therefore, both vain and foolish. 
When God's people come to have learned more fully, all the 
other lessons taught by him, they will find the same wisdom 
and goodness to pervade these portions of duty, as are found 
in all his other commandments. 



PASTORS OF CHURCHES. 41 

CHAPTER VI. 

General argutnents for pnying Pastors. 

After these remarks, which, it is hoped, the reader will not 
consider altogether unconnected with the subjects proposed 
for consideration, we come to consider the first more particu- 
larly, viz: To examine in the light of the word of God, the 
claim of Pastors of churches for a salary from the people. 

This, it is said, is a positive institution of the Lord Jesus : 
if so, it must be clearly seen in his word. No appointment of 
his, especially such an important and fundamental one as this, 
can be an object of doubt or difficulty, else, his people would 
not have a plain and clear path to wa Ik in. Positive institutions 
must rest on positive evidence, and until that is produced, 
the inquirer is justified in refusing the claim. But not only 
will it be found to be unscriptural, but also hostile to some 
of the clearest appointments of the Lord Jesus. Either of 
these conclusions warrants the people of God in discarding 
it ; but when both concur, their duty is indisputable. 

Many consider, that the claim for maintenance on the part 
of pastors, can be vindicated independently of scripture, and say 
that common sense, and common justice would dictate a living 
to the man, who performs the arduous duties of the Eldership. 

If it was not a subject connected with the kingdom of the 
Lord Jesus Christ, but of common life, we might safely act 
OA the dictates of our own judgment, but as maintenance to 
th^ Pastor, is said to be a positive standing institution of his, 
his authority must be produced for it. This is better than 
any conclusion from the judgment of man, and will com- 
mand the obedience at once, of all who love the Lord. In 

4# 



48 PAYMENT OF 

reference to subjects of this important character, we have a 
standard of a higher nature to appeal to, and by its decision, 
we must abide. We know that such a decision will never 
run counter to common justice, although that is not to be taken 
in the first place as a guide, when we have something better. 
If the word of the Lord has not connected a living, with the 
performance of the duties of the pastoral office, we may safely 
deny the claim, without consulting any other authority. 

Another way of vindicating this claim, independently of 
scriptural authority, is by saying — That if the good of the 
church requires the whole time and energies of the Pastor, 
it is surely but fair, that he should be remunerated in this 
way, by those who get the benefit of his labours. 

If the first part is admitted, the conclusion is sound. But 
the question meets us, is it scriptural, and does the good of the 
church necessarily require the whole time and energies of the 
Elder? If so, the scriptures would also direct, not only that 
his living should be provided, but also, how it Avas to be pro- 
vided. But if they are found altogether silent on these subj ects, 
the inference is equally fair, that they do not admit the first 
part of the statement. So that the matter comes to be deter- 
mined exclusively, by what is found in the holy scriptures. 

In handling this subject, the advocates of salaries use 
strong language, when describing the arduous and exhaust- 
ing nature of pastoral duties, and the great importance to the 
eternal interests of the brethren, that these should be dili- 
gently and carefully performed ; and speak disparagingly 
of money or money's worth, Avhen placed beside these 
infinitely more momentous concerns of the soul. Thus the 
truth of such declarations, and the propriety of such com- 
parisons being admitted by the people, the necessity and jus- 
tice of the claim are admitted also. 



PASTORS OF CHURCHES. 43 

No language can be plainer, and more constraining, than 
the language of the Spirit of God in Acts xx, and 1 Peter 
v., descriptive of the vast importance of pastoral labours, and 
of the serious consequences of carelessness, or want of dili- 
gence on the part of those who fill that office. But how is 
this met on the part of the great Governor ? What provi- 
sion has He made for the safety and welfare of his people, in 
the view of such important considerations ? Not by laying 
all these weighty responsibilities on one solitary brother, 
and giving him labours to perform, which engross every 
minute of his time, and drink up every energy of his mind 
and his body, till he becomes a man altogether sui generis^ 
and totally unlike any other member of the church in look, 
manner, dress, or thought. No, but by doing what every 
wise master would do in like circumstances, by dividing the 
labours according to their amount, among the brethren 
qualified for their performance. Thus the interests of the 
church, so important and momentous, are far more efficient- 
ly and more steadily promoted, than can ever be done, by 
oppressing and wearing out any single individual, however 
willing, and however talented, and laying him under the 
necessity of ceasing from the performance of that duty, which 
he owes to himself and all dependent on him. 

In this arrangement of Jesus, we see wisdom far excelling 
that of man, as we always see, when the doings of each are 
compared. The divine maxims are here acted on, that '^ two 
are better than one," and "a threefold cord is not quickly bro- 
ken." Two or more, qualified for the work, can perform it 
better, as shall afterwards be shown, than one can ever do, 
whether it is looked at as to quality or continuity. This 
efficient arrangement, is the one adopted by the Lord Jesus 
in his perfect wisdom, and given to his people in his word. 



44 PAYMENT OF 

for their adoption and benefit. This shows the folly of the 
modern practice of turning over on one, the performance of 
all the duties of the eldership, and then presenting these in 
such a magnified aspect, as to cause the necessity and the 
justice of a salary, to be freely conceded. Thus, while w^e 
see the benefits accruing from the scriptural ordinance of plu- 
rality in the Eldership, we see at the same time, Avhy that is 
altogether left out in modern systems. This plea therefore, 
for a salary, having no foundation in the divine arrange- 
ment, can never be urged on scriptural grounds. The ne- 
cessity is of man's making, and by the authority and wis- 
dom of the same, is it met. 

But has not a church the right, if it see it more conducive 
to edification, to appoint an elder to attend exclusively to the 
spiritual interests of the body, Avhether by regular and con- 
stant domiciliary visits to the members, or by teaching on 
the first day of the week, and remunerate him, by what is 
their own, for these labours in their behalf? 

The reply to this is, that all the means infinite love and 
wisdom deem conducive to the spiritual welfare of God's peo- 
ple, are taught in his word, and nothing m addition, or different, 
is to be adopted by them. In these matters, they have no rights 
whatever. They are disciples or learners, servants, and 
stewards ; and it is required of learners to hear and obey 
what they are taught ; of servants, that they implicitly and 
fully attend to every part of the will of the Master ; and of 
stewards, that they be found faithful to the trust committed to 
them. The disciples of Jesus, have no more right to add to, 
improve upon, or neglect any of his law^s, than they have to 
set up a King over these United States ; and they are guilty 
of as great folly and inconsistency, if they attempt to do the 
one, as if they should attempt to do the other. 



PASTORS OF CHURCHES. 45 

CHAPTER VII. 

Argument for paying Pastors, from 2 Ti7n. ii. 4. 

We now proceed to examine the texts of scripture on which 
the claim for the salary of the Pastor is generally founded, 
and these in order. 

2 Timothy ii, 4. No man that warreth entangleth him- 
self with the affairs of this life, that he may please him 
who hath chosen him to be a soldier. 

This passage is adduced as prohibiting Pastors from en- 
gaging in any employment whereby others earn a live- 
lihood, and thus indirectly sanctioning the claim for aliv^ing 
from the church. That this is a very perverted, and erro- 
neous view of this part of the divine record, will appear 
from various considerations. 

1st. This view of the passage is erroneous, because it 
makes Paul prohibit to Timothy, what he himself uniformly 
did, and what Timothy also did, when he laboured along 
with him in the gospel. Paul earned his own livelihood in 
Thessalonica, in Corinth, and in Ephesus ; and in the latter 
place, he assisted Timothy with the fruits of his manual 
labour. Can we conclude, that Timothy would not be doing 
his utmost for himself at the same time ? Can we think, 
that the young Evangelist whose mind from childhood had 
been imbued with the noble and benevolent principles of the 
holy scriptures, could enjoy himself at ease, while his friend 
and spiritual father wrought night and day for the support 
of both? The Apostle also refers to this part of his conduct 
in addressing the Elders of the church at Ephesus, as an ob* 
ject for their imitation, as shall be afterwards more fully 
shown. So that this view of the passage, makes it contradic- 



46 PAYMENT OF 

tory both to the language and conduct, of the inspired and 
consistent Apostle of the Lord. 

2d. Because it goes on the principle, that none of the ser- 
vants of Jesus are warriors and soldiers in his army, but 
those, who like Timothy, preach the gospel, or are placed 
over the churches of the saints. This is contradictory also, 
to other parts of scripture. Ephes. vi, 13, &c., teaches that 
armour is provided by God for every one of his people, and 
that all are required for safety and duty, to put every part of 
that armour on. Armour is worn by none but warriors and 
soldiers. So that all his people, and not preachers or pastors 
alone, are spoken of under this figure. So that the argu- 
ment from this view of the passage, is clearly unfounded. 

3d. It takes for granted, that earning a livelihood for him- 
self and dependents, is synonymous with a man being entan- 
gled with the affairs of this life. A very erroneous and un- 
safe conclusion. To be entangled in this respect, is to be 
an object of pity and of blame. And if this state is necessarily 
connected with the diligence and industry elsewhere enjoined 
on the people of God, where is the consistency of his law? 
The cares of this world are sinful, and the riches thereof are 
deceitful, for they are represented as choking the word, and 
rendering it unfruitful ; and if these necessarily accompany 
a man's exertions in obedience to the apostolic precept, to 
work with his hands the thing that is good, that he may pro« 
vide for himself, and also have to give to him that needeth, 
where will be the wisdom and the benevolence of such a pre^ 
cept? But they are not necessarily connected. And that 
doctrine is unsound, and that system is unscriptural, which 
for their support, imply that they are so. 

This view of the passage, virtually sanctions entangle- 
ment with the affairs of this life on the part of all but those 



PASTORS OF CHURCHES. 47 

who are engaged in preaching the gospel Doubtless, part of 
the guilt of the entangled and pitiable circumstances in which 
many of the professed people of God find themselves, is to be 
laid to the charge of those who interpret the passage, and 
teach it in this way. For if entanglement with the affairs of 
this life is forbidden the preacher, and he cannot avoid it with- 
out ceasing to provide for himself, the man, to whom labour is 
imperative and lawful, must lay his account and put up with 
entanglement, as being unavoidable in the discharge of his 
duty. And thus entanglement, and its baneful consequences 
— harassment of mind — ^unfruitfulness in good works — and 
injury to the property of others, are not looked at in the light 
of true wisdom — denounced and avoided; but tolerated and 
submitted to, as unavoidable incidents in the path of every 
one engaged in the affairs of this life. 

4th. This view of the passage makes it appear very im- 
perfect, and therefore, unlike any of the other precepts of 
the divine word. It is not either just or good, to prohibit a 
man from earning his daily bread, without pointing him to 
some other quarter where his wants are provided for. No 
master, who regarded the feelings and w^elfare of his servants, 
would lay on them such an injunction. Reference to such 
a provision, would naturally connect itself with such a com- 
mand. In connection with the passage, or in the whole 
Epistle, there is no allusion to any thing of the kind. 

Lastly. This understanding of the passage is wholly super- 
ficial and contradictory, and can only be entertained by 
those who are not much acquainted with other parts of the 
divine law. It is diligent labour and order, self-denial and 
patience, that the Apostle is inculcating on Timothy, and on 
all circumstanced as he was. And these virtues are to be 
studied and acted on, as they are seen in the combatant, the 



48 PAYMENT OF 

soldier, and the husbandman. Not by the preacher alone, but 
by all the servants of the Lord Jesus. It certainly would be 
a strange way of teaching a man these necessary virtues, to 
remove him from circumstances, where alone he would have 
opportunity to exercise himself in them, and make him an en- 
tire dependent on these virtues in others, for the supply of the 
very necessaries of life. Some of the people of God are so 
situated, that they need these virtues in a higher degree than 
others, and such were Paul and Timothy, but all need them in 
a measure, and it is their duty to exercise themselves therein, 
that they may be able to perform in a profitable and becoming 
manner, all the duties their Lord lays upon them. 



PASTORS OF CHURCHES. 49 

CHAPTER VIII. 

Argument for paying Pastors, from I Peter, y. 2. 

1. Peter, v. 2. Feed the flock of God which is among 
you, taking the oversight thereof, not by constraint, but 
willingly ; not for filthy lucre, but of a ready mind. 

This part of the exhortation of Peter, to the Elders among 
those whom he addresses, is considered as affording an inci- 
dental proof, that it was a primitive practice of the churches, 
to pay in money, those who had the oversight of them. Al- 
lusion to this practice is made, it is said, in the expression 
" not for filthy lucre,'' and shows that emolument was then 
connected with the Eldership, else it would not thus be in- 
troduced as an unworthy motive to undertake the labours 
connected with it. 

At a very early period, in the history of the churches of 
Christ, there were men influenced by mercenary motives 
in preaching the gospel, and teaching the disciples of Jesus. 
Men of this character, immediately succeeded the Apostle 
Paul in his labours in the church in Corinth. And the Apos- 
tle gives it as the reason, why he was not chargeable to the 
brethren there, that these men might not have his example as 
any ground for their exactions in this way. Gladly w^ould 
they have made this use of it, if they had had it. But he, fore- 
seeing by the Spirit of God, that men of such motives, would 
in aftertimes enter the churches, and would with avidity seize 
on every pretence to plunder the saints of God, denied him- 
fielf the right given him by his Lord, and says, -' What I 
do, that I will do, that I might cut off occasion from them 
which desire occasion ; that wherein they glory, they may be 
found even as we.'* This is the reason given by the Apos- 



50 PAYMENT OP 

tie why he acted so. He then unmasks these men, and all 
who are like them in conduct, and exhibits them in their 
genuine colours, as men to be avoided by the churches in 
all ages. ^' Such are false apostles, deceitful workers, trans- 
forming themselves into the apostles of Christ." In the 
keenest form of which language is susceptible, and we 
may be certain it was no trivial matter that drew forth such 
language from the Spirit of God, he reproves the Corin- 
thians for their weakness, in being made dupes of such 
men. '' Ye suffer fools gladly, seeing ye yourselves are 
wise, for ye suffer, if a man bring you into bondage, if a 
man devour you, if a man take of you, if a man exalt him- 
self, if a man smite you on the face." Men of the same 
unworthy character and practices, had offered themselves to 
the confidence of the brethren at Philippi, against whom 
also the Apostle in his letter to them, puts them on their 
guard. " Whose end is destruction, whose god is their belly, 
and whose glory is in their shame, who mind earthly 
things." And the same diligent and faithful monitor, by in- 
spiration predicts such men and conduct, when taking fare- 
well of the Eiders of the church at Ephesus, and solemnly 
puts them on their guard against them. " I know that after 
my departure, shall grievous w^olves enter in among you, 
not sparing the flock." The word rendered "grievous" 
is "heavy" — "heavy wolves;" strong and expressive, 
but not exaggerated language. A number of strong 
heavy wolves let in among a flock of sheep, is a picture of 
rapacity, cruelty and destruction. This prediction of the 
Apostle, has been fearfully verified. One of the ways point- 
ed out by him, whereby these guardians of the fold, were to 
preserve themselves and those committed to their care, from 
these fearful results, was to exhibit in their own conduct and 



PASTORS OF CHURCHES. 51 

spirit, a pattern of an opposite characterj by being diligent 
in their own avocations, that they might be able to support 
their weak and indigent brethren. And quite in accordance 
with such intimations and warnings, is the language of Pe- 
ter, in the passage under consideration, " not for filthy lu- 
cre," marking the gain connected with such labours as im- 
pure, dishonest, filthy. This is acknoAAdedged to be the im. 
port of the words, when used by Paul, in pointing out a 
character and conduct, not to be connected with any whom 
the brethren might choose to the office, either of Bishop or 
Deacon, and they have a like meaning here, as descriptive of 
any gain which might arise from the influential situation of 
Elder, and therefore the hope of that was not to move them 
in the least to accept it. Therefore, instead of acknowledging 
or sanctioning the practice, the passage condemns it, by 
pronouncing upon it the anathema of the Spirit of God — 
fikhy^ abominable, unlawful gain. 



52 PAYMENT or 



CHAPTER IX. 



Argument for paying Pastors, from 1 Cor. ix. 14. 

1 Corinthians, ix. 1 4. So hatb the Lord ordained that they 
which preach the gospel should live of the gospel. 

This declaration of Paul, is considered as completely de- 
cisive on the right of Elders or Pastors of churches to re- 
ceive a living, on account of their labours. Among the 
professed people of God generally, the production of this 
passage settles the justness and scripturalness of theclaim. 

In reply, it has only to be said, that the passage has no 
reference whatever to the question. For the declaration of 
the Apostle refers to those who preach the gospel, and not 
to Elders or Pastois of churches, any more than it refers 
to Deacons or Servants of churches. The one class has 
no more right to claim the benefit of the arrangement 
than the other. Neither has any concern with it. One 
class has appropriated the name designating those for whom 
the arrangement contained in the declaration was made, but 
does so, in violation of the word of Gcd. No one will con- 
tend, that one violation of scripture, will warrant another. 
If Elders or Pastors can establish from scripture their right 
as office-bearers to the name of those, the nature of whose 
labours requires such an arrangement, then the word of God 
and justice, yield them the benefit of it. But this they can no 
more do than the Deacons can, and therefore, those who un- 
derstand and revere the Law of the Lord, should treat the 
one claim as they would the other, were it presented. 

And here we cannot help observing, how scriptural names, 
designating scriptural offices and labours, have been appro- 
priated, or neglected. The name of Elder never occurs 



PASTORS OF CHURCHES. 53 

in scripture connected with any semblance of power or 
emolument, but once in particular, with disinterested labour 
and liberality to the poor, therefore it has been turned over 
for the use of a subordinate class of functionaries, which the 
Word does not acknowledge at all; while the designation of 
preachers of the gospel, being found in connection with a 
warranted claim to a living on the part of those who bore 
it, has been claimed and used by those who have not the 
shadow of scriptural right to it. The fact is so striking^ 
that risking the charge of uncharitableness, we cannot for- 
bear remarking it In the passage in Acts xx, referred to, 
the word generally translated " bishops" occurs, but that is 
concealed from the English reader, by being translated 
*• overseers," and so translated in that passage alone. 

The use made of this passage, is one instance among ma- 
ny, of the evil arising from misappropriating scripture 
terms, and shows the necessity of all who wish themselves 
and others, to understand and obey the word God, speaking 
the pure language of the word of God, when treating on 
subjects contained therein. Had the people of Israel not 
departed from the use of the pure language of Canaan 
and mixed Babylonish terms therewith, they would not, on 
their return from captivity, have required any at the reading 
of the law, to stand and give the sense of what was read. And 
were the people of God now to know and revere the word 
of God, and to cease from using the unscriptural and unmean- 
ing language so common among them, there would not be 
need of so much exposition in reference to that holy law, as 
there now unhappily is. No term is more common and re- 
spected, than that of minister of the gospel, jet it is a desig- 
nation no where found in scripture. Never is an El- 
der, or Pastor as such, ever termed a minister. That is 



54 PAYMENT OP 

generally a translation of the word " deacon.'^ The former 
is the Ruler, Teacher, and Overseer of the body — the latter 
is the Deacon, or minister, or servant thereof The lawn- 
sleeved bishop of modern times, is not the bishop of the 
New Testament, and the modern minister of the gospel is 
not found at all there, either in name or character. 

There are two words in the New Testament, generally 
rendered "preach,'^ or "preach the gospel." The one 
means to proclaim as a herald proclaims, publicly and con- 
cisely — the other means " to announce glad tidings." Both 
are used by the sacred penmen, in reference to the message 
of mercy, because appropriately descriptive of the work of 
those who spread it in the world. But neither of these is 
the sense in which in modern times, the word "preach" is 
used. "Preach" now means, "to discourse at length on a re- 
ligious subject," which is quite different from the meaning of 
the two words, so translated in the New Testament. This 
fact accounts clearly for the misunderstanding of the pas- 
sage, at the beginning of this chapter, and of very many oth- 
ers. The words designating the labours of the Elder or 
Pastor, mean to " discourse," " to feed," " to teach," " to 
lead." Never in this connection is either of the words trans- 
lated " preach" used. 

This is clearly shown by Professor Campbell of Aber- 
deen, in his Prel. Dis. 6, Part 5, Section 7. '' Further, I 
" must take notice, that though announcing publicly the 
" reign of the Messiah, comes always under the denomina- 
*'tion "j^refl^cA," no moral instructions, or doctrinal expla- 
'' nations, given either by our Lord, or by his Apostles, are 
" ever either in the Gospels or in the Acts so denominated. 
" Thus, that most instructive discourse of our Lord, the 
* longest that is recorded in the Gospel, commonly named 



PASTORS OF CHURCHES. 55 

" his sermon on the mount, is called teaching by the Evan- 
" gelist, both in introducing it and after the conclusion ''Open- 
" ing his mouth, he taught them saying," and "when Jesus 
" had ended these sayings, the people were astonished at his 
" doctrine," his manner of teaching. It is added, " for he 
" taught them as one having, authority and not as the 
" scribes." He is said to have been employed in teaching, 
" when the wisdom, which shone forth in his discourses, ex- 
" cited the astonishment of all who heard him. In like 
" manner, the instructions he gave by parables, are called 
" teaching the people, not preaching to them. And those 
" given in private to his Apostles, are in the same way styled 
" teaching, never preaching. And if teaching and preach- 
" ing be found sometimes coupled together, the reason ap- 
" pears to be, because their teaching in the beginning of this 
" new dispensation, must have been frequently introduced 
" by announcing the Messiah, which alone was preaching. 
" The explanations, admonitions, arguments, and motives, 
" that followed, came under the denomination of teaching. 
" Nor does any thing else, spoken by our Lord and his dis- 
*' ciples, in his lifetime, appear to have been called preaching, 
" but this single sentence, " Repent, for the kingdom of hea- 
" ven is at hand." In the Acts of the Apostles, the difference 
" of meaning in the two words, is carefully observed. The 
^' former is always an open and general declaration of the 
*' Messiah's reign, called emphatically the good news, or 
*' gospel ; or which amounts to the same, the announcing of 
" the great foundation of our hope, the Messiah's resurrec- 
<^ tion : the latter comprehends every kind of instruction, 
*• public or private, that is necessary for illustrating the na- 
** ture and laws of this kingdom, for confuting gainsayers, 
" persuading the hearers, for confirming and comforting be- 



56 PAYMENT OF 

" lievers. The proper subject of each, is fitly expressed in 
'^ the conclusion of this book ; where speaking of Paul^ then 
" confined at Rome, in a hired house, the author tells us that 
** he received all who came to him, '' Preaching the king- 
" dom of God, and teaching those things which concern the 
" Lord Jesus Christ with all confidence, no man forbidding 
" him." Announcing to them the reign of God, and instructing 
^' them in every thing that related to the Lord Jesus Christ." 
The scriptural and proper work of the overseer and teach- 
er of the disciples of Jesus, is not that of constantly announc- 
ing to them the glad tidings of sah^ation ; these they all 
are understood to have already heard and believed; but it is 
that of instructing them in the truths and duties arising out 
of, and founded on what that joyful message reveals. This, 
his natural qualifications, superior knowledge or experience 
enable him to do. By Avord and example, he has to lead 
his brethren on in the paths of knowledge, and obedience. 
But the preaching of the gospel, in the scripture import of 
the expression, is past in reference to them, and should al- 
ways be considered so, both by themselves and their teach- 
ers. There is an important error abroad, among the people 
of God, in regard to this. How frequently do we hear of 
the same individuals, attending regularly for a long series 
of years, the same place, to hear perhaps the same man 
preaching the gospel. This would sound extremely strange 
in the ears of a member of the church which was atEphesus 
or Philippi, were he raised from the dead and heard it, and 
he would most likely remark to his brethren, that they were 
as bad, if not worse than the Hebrews, whom the Spirit of 
God sharply reproves in Hebrews v. 11, &:c. The error 
here, is not altogether in words, for the language used, ap- 
plies too well, both to the teacher and the taught. 



PASTORS OF CHURCHES. 57 

There were Elders in the first churches, who engaged in 
both departments of labour — that of preaching the gospel, and 
that of teaching the brethren, and thus manifested high at- 
tainments in the stature of Christ. But this was not for 
emolument, for the arrangement of Jesus admits of nothing 
which comes under that designation, as we shall afterwards 
find, in considering his will in reference to provision for 
those who engaged in preaching the gospel. But such El- 
ders by their labours, manifested a character which merited 
from their brethren, a high degree of their esteem and af- 
fection, as we are taught in 1 Timothy, v. 17, 18, which will 
shortly come under consideration. 



58 PAYMENT OF 

« 

CHAPTER X. 

Argument for paying Pastors, from Gal. vi. 6. 

Galatians vi. 6. Let him that is taught in the word, com- 
municate to him that teacheth in all good things. 

This passage is rested on, as inspired authority for the 
paying of the minister. 

In considering the import of this scripture, it will be ne- 
cessary to enter a little more fully than has been done, 
into the nature of the fellowship of the people of God, as 
members of the same body. It has been remarked that 
they are called to associate together, that they may be the 
means of blessing one another. But a salutary and equi- 
table principle is never to be lost sight of, which is, that 
every service performed to, or benefit conferred on, a disciple 
of Jesus, by any of his brethren, lays that disciple under ob- 
ligation to that bi other, to the whole extent of the benefit 
conferred ; and that this should be felt and acknowledged 
by him. The brother conferring the benefit, is influenced 
by a sense of obligation to the Master, whose will concern- 
ing him he knows is, that he is to do good to the friends of 
Jesus, as an expression of the love he feels to Him. But 
there is no communication from the Master to the other that 
this being his pleasure, he will therefore receive, without 
any sense of indebtedness, all that his brother in the fulness of 
his heart, is disposed to bestow. In this way however, ma- 
ny read the law of the Lord, and thus pervert it. Although 
the benefited brother knows that the will of the Lord is so, 
and that such are the motives and feelings under which his 
brother acts, he is to feel as much under obligation to him, 
as if no such motives existed, and therefore, he is to seek by 



PASTORS OF CHURCHES. 69 

every means in his power, to discharge the obligation. No 
member of the family of God hae a claim on the services of 
the other members of the family, because of this relationshifK 
The word of God teaches him to discharge the obligation he 
is under to the Saviour, by doing good to them ; but he has 
no warrant from that source, to lay claim to any thing from 
them. This principle is to actuate and govern the people of 
God in all their intercourse with each other. And if it did, 
how different would the aspect of the churches be. There 
would be no complaints of want of edification and comfort. 
Peace, love, and harmony would prevail. 

On the principle Ave have endeavoured to state, any good 
conferred on a community of disciples, by any of their num- 
ber, places the individuals composing it, in debt to him who 
has conferred it, and this they ought to feel, acknowledge, 
and discharge. For this purpose, a variety of gifts has been 
bestowed by the Lord Jesus on his people. These gifts differ 
both as to kind and measure, and when employed agreeably 
to his will, impart good to the brethren, according to their 
nature. The brother who has received the gift of ruling, 
confers a good on the church, v/hen he exercises this gift, 
and thus lays the church under obligation to him ; and so 
does he who has the gift of exhortation, when he exercises 
his gift; and so does the brother who has the gift of abundance 
of the good things of this life, lay those of the brotherhood 
in poverty under obligation, when he supplies their w^ants 
from his abundance ; and so does the teacher, when he gives 
out his stores of knowledge of the doctrine of Christ. Each 
feeling the obligation he is in these various ways laid under 
to his brethren, seeks to discharge it, by imparting in return, 
all the good he has in his power, according to his measure 
of the bounty of his Lord. All are thus blessed by, and 



60 PAYMENT OF 

blessings to each other. This is communicating — making 
that common which was not so before. The blessings be- 
come common, which were special. The gift of knowledge 
supplies the mind of him who is not blessed with that 
gift. The gift of exhortation furnishes the minds of the 
brethren with cheering, encouraging and supporting views 
of the character of God, and the truths of his word. The 
gift of ruling keeps the body in union, order and harmony. 
The gift of the riches of the things of this life, supplies the 
wants of the poor and the infirm. Thus the communication of 
each, according to his gift, diffuses richness and variety of 
blessing. All are edified — all are comforted. No one says 
that the things which he possesses are his own, neither is there 
any one that lacks, for they have all things common. The 
taught feels what he owes to the teacher, and gives forth in 
return what he may be possessed of, and thus obeys the di- 
vine injunction. 

It is thus seen, that communicating is not synonymous 
with giving. There may be giving without commu- 
nicating, although there cannot be communicating with- 
out giving. Communicating is not taking the pittance to 
increase the abundance, for that is the reverse, but is mak- 
ing the abundance flow into the penury — the fulness into 
the vacuity — the elevation into the hollow — the greater into 
the less. ^' I mean not" says the Spirit of God, when giving 
the law on this subject, " that other men should be eased 
and you burdened: but by an equality, that now at this time 
your abundance may be a supply for their want, that their 
abundance may also be a supply for your want, that there 
may be equality." 

Those therefore, who are taught, are to feel themselves 
indebted to him that teaches, and are to make common with 



PASTORS OF CHURCHES. 61 

him any blessing of which they enjoy more than he does, 
and thus repay the debt. Both parties are thus benefited, 
without loss to either. The precept we are now consider- 
ing, is not by any means synonymous with "Let him that 
is taught in the word, give him that teacheth, money ;" al- 
though that is the meaning that is wished to be put upon it, 
by those who use it as a foundation to support the salary of 
the minister. If the teacher is possessed of a greater 
amount of money, as well as of knowledge, than the taught 
is possessed of, and communication be insisted on, the teach- 
er will have to give of this also, as well as of his knowledge. 
For, if the poor man parts with any little thing he has, to 
swell the greater amount of his teaching brother, the reverse 
of communicating takes place, and the inequality, according 
to the language of the Apostle, is increased. The difference 
therefore, between communicating and merely giving, is 
material, and error may be the consequence of losing sight 
of it. Not one of the taught is required to give any thing, 
by this precept, to the man who has more of it than himself, 
or as much, or to give that he may have more of it. 

But money can form but one of the things to be communica- 
ted, for the precept runs '^ in all good things." But say the ad- 
vocates of paying, as money can command " all good things,'' 
the giving of money is virtually the giving of " all good 
things." This is a low and groveling view of the divine 
precept. There are things money cannot command, power- 
ful as it is considered, by those who love it. The love and 
affection of the heart, are beyond the command of money. 
And the rich and precious blessings, the gifts of the exalted 
and glorified Jesus, to his beloved disciples, which form the 
material of delightful and sanctifying interchange, are far, 
very far, removed from this sordid influence. Money not 

6 



62 PAYMENT OF 

admitting variety, except in amount, no communication as 
to it can take place, but in respect of the greater to the less. 
But it is different in regard to other things that are good. 
Knowledge, for instance, differs not only in amount, but al- 
so in kind, and therefore, there may be mutual communica- 
tion in reference to it, although considerable disparity may 
exist, as to the amount possessed by each, both before and 
after. Faith and love are communicated by being displayed. 
Such is our constitution, that communion in sentiment and 
feeling causes increase. 

Therefore, '' Let him that is taught in the word, communi- 
cate to him that teacheth in all good things," is not a bare 
command to the taught to give money to the teacher, but is 
an injunction, that he that is taught, is to feel under obliga- 
tion to the teacher, and in return, is to make common with 
him, every good he is possessed of in a higher degree than 
the teacher, and which his circumstances require. 



PASTORS OF CHURCHES. 63 

CHAPTER XL 

Argument for piying Pastors, from I Tim. v- 17, 18. 

I Timothy V. 17, 18. Let the Elders that rule well, be 
counted worthy of double honour, especially they who 
labour in the word and doctrine. For the scripture saith. 
Thou shalt not muzzle the ox that treadeth out the corn* 
And, The labourer is worthy of his rcAvard. 

This passage is counted very decisive as to the right of 
the Elders to maintenance ; both from the meaning it is 
said, the word rendered " honour " sometimes has, and from, 
what is contained in the latter verse. It would seem, that 
the meaning wished to be put on the word " honour,''' is sug- 
gested by the allusion to the ox and the labourer, and it is 
thought makes the passage in its parts harmonize. 

The appropriateness of these verses, when adduced as a 
command of God to his people, to pay those who labour 
among them, depends altogether on the import of the word 
rendered " honour ;" for whatever that word means, that is 
what the well-qualified and diligent Elder is to be counted 
worthy of If that is maintenance, the matter is settled ; if 
not, the passage has apparently no reference to the subject. 
" Double honour" means a high degree of honour, or honour 
in an abundant measure — " reward to her double," is re- 
ward to her abundantly. The expression is not to be taken 
literally, and as referring to the " honour" commanded to 
be rendered to the destitute widows, as some think. 

!rt/Y7/(time) the Greek word here translated "honour," oc- 
curs very frequently in the New Testament in its various forms, 
either as a substantive, as here, or as a verb, or as a parti- 



64 PAYMENT OF 

ciple or adjective, and is translated by a variety of English 
words. But in no case is it translated by "maintenance,'* 
or "salary," or by any synonymous word. Nor has there 
ever been adduced an instance of the word in any Greek 
author, where it has that meaning. Assertions have been 
made, as shall be shown, that such instances occur, both in 
scripture and elsewhere, but no instance of a satisfactory 
nature has yet been produced. 

As the true meaning of this word is important to be 
known, on account of the use that is made of it in the con- 
nection in which we are now considering it, and as the right 
understanding of it, must help to shew distinctly, the mean- 
ing of those various passages where it is found in the word 
of God, and as the inquiry concerning its meaning, will 
bring before us some important general principles of inter- 
pretation, it may not be lost labour to enter somewhat fully 
into the import of this word. 

Parkhurst in his Lexicon, gives six heads of meanings to 
the substantive nf^rj (time.) 

I. Honour, respect, reverence. John iv. 44. Rom. xii. 10, 

xiii. 7. 1 Tim. i. 17. 

II. Honour, dignity, honourable, or glorious reward. Rom. 

iii. 7, 10. Heb. ii. 7, 9. 

III. A public, or honourable office. Heb. v. 4. 

IV. A reward, stipend, maintenance. 1 Tim. v. 17. 

V. The value or price of a thing, or sum of money given 

for it, or which it is worth. Mat. xxvii. 6, 9. 1 Cor, 
vi. 20. vii. 23. 

VI. Preciousness. 1 Peter ii. 7. 

This is a specimen of the manner in which many Lexi- 
cographers give the meanings of words, and it must appear 
to the anxious inquirer, very loose and unsatisfactory. The 



PASTORS OF CHURCHES. 65 

duty of a compiler of a Dictionary of the Greek and Eng- 
lish languages, is to place against the words of the one lan- 
guage, their respective synonymes in the other, and if there 
is not one word exactly synonymous^ to giv^e the exact import, 
in a combination of words of the other. This would be both 
simple and definite. But instead of this, here area number 
of words and expressions, given as meanings of this single 
word, all disagreeing with each other, and therefore'bearing 
a conflicting testimony in the matter intended to be illustra- 
ted by them. 

If the woxd.Tiu7] means the same as the word '-honour," 
it cannot also mean the same as " reverence," for these two 
words have not the same meaning : and if it means '' dignity," 
itcannotmean '• a glorious reward," for these two things are 
quite distinct in import ; and it cannot surely mean both 
"a public office," and '-an honourable office," for many 
offices are public, which are not honourable, and many are 
honourable, which are not public. A reward, and stipend, 
and maintenance, are very different things, and it would be 
a very singular word which could express any and all of 
them. The value of a thing, is very different often, from 
what is given for it, and both often differ materially from a 
sum of money. And these all, or most of them, are not the 
same as '• preciousness." Could any one find a satisfactory 
answer from the above list to the question, what is the pre- 
cise import of the Greek word tuii] 'I If the above list 
were authority, every inquirer might select a meaning 
suitable to his object or prepossessions ; and in reference to 
the passage now under consideration, the Elder could claim 
a great deal more, than the warmest advocates for salary, 
would be disposed to concede. The testimony is conflicting, 
and therefore not much to be depended on. 



66 PAYMENT OF 

Pasor gives as the meaning- of the substantive, fretium^ 
price ; honor^ honour. 
— of the verb, honor o^ I honour; cestimOj I value. 
— of the adjective or participle, honor abilis, honourable ; 
preciosus, precious. 

Schrevelius gives as the meaning of the substantive, honors 
honour ; lauSj praise ; pretium price ; pcena, pun- 
ishment. 
— of the verb, honoro^ I honour; cestimo^ I value. 
— of the adjective or participle, preciosus^ precious ; carusj 
dear ; honorahilis^ honourable. 

There is not much difference among these testimonies. 
How Schrevelius stumbled on "punishment" as a meaning 
may excite surprise, but this will be mitigated, when the prin- 
ciple of interpretation generally acted on by Lexicographers, 
comes to be considered. However, this is a meaning which 
few, it is hoped, w^ould be disposed to admit as suitable in the 
passage now under consideration. 

Commentators do not say any thing more definite or satis- 
factory on the subject. 

Dr. Clarke in his meanings of words says "rt,«7/ frequent- 
ly signifies "a pecuniary recompense," or "present." Acts 
xxviii. 10, and several examples produced there; 1 Tim. 
y. 18." 

On Acts xxviii. 10, he says, "The word Tii.iri^ as Bishop 
Pearce has remarked, is often used to signify a pecuniary 
recompense or present." The Greek word seems to be 
thus used, in 1 Tim. v. 17. " Let the Elders which rule 
well, be counted worthy of double honour t*^??," which 
St. Chrysostom, on the place, explains thus, " a supplying 
them with all necessary things." Diodorus Siculus, and 
Xe^ophon, used the word in the same way. In the sense of 



PASTORS OF CHURCHES. 67 

" a pecuniary recompense or price" paid for any thing, the 
word Tt//?;, is met with in 1 Cor. vi. 20, and vii. 23. And 
in the Septuagint, Numbers xxii. 17, compared with verse 
18; Psalm viii. 5, and xlix. 12; Prov. iii. 9. Bp. PearceP 
The passages in Diodorus Siculus, and Xenophon, re- 
ferred to in this paragraph, not being given by the Bishop, 
it would take some pains to find them out ; but the passages 
of Scripture to which he refers, as containing the word in 
the sense of " a pecuniary recompense," or " price paid for 
any thing," shall be given at length. 
1 Cor. vi. 20. For ye are bought with a price: therefore 
glorify God in your body, and in your spirit, 
which are God's. 
vii, 23. Ye are bought with a price ; be not ye the 
servants of men. 
Num. xxii, 17. For I will promote thee unto very great 
honour^ and I will do whatsoever thou say- 
est unto me: come therefore, I pray thee, 
curse me this people, ver. 18. And Balaam 
answered and said unto the servants of Ba- 
lak, If Balak would give me his house 
full of silver and gold, I cannot go beyond 
the word of the Lord my God, to do less or 
more. 
Psalm viii, 5. For thou hast made him a little lower than 
the angels, and hast crowned him with glory 
and honour. 
xlix 12. Nevertheless, man being in honour abideth 
not : he is like the beasts that perish. 
Prov. iii 9. Honour the Lord with thy substance, and 

with the first fruits of all thine increase. 

Extracts from other Commentators on this subject, need 

not be given, as they are all of the same character. In 

these, there is still nothing to give a definite and satisfactory 

reply to the question, what is the meaning of the Greek 



68 PAYMENT OF 

word used by Paul, when he says, " Let the Elders that 
rule well, be counted worth}^ of double rtw?/?" Dr. Clarke 
says, it seems that the word here, signifies "a pecuniary re- 
compense*' or ^'present;'- but ifit does not necessarily signify 
so any where else, why does it seem to signify these things 
here ? A pecuniary recompense and a present, are different 
things, and so are a pecuniar}^ recompense, and a pecuniary 
present. But it is the 1 8th verse that leads the Doctor to 
think thus of its meaning, and if so, it must refer to a re- 
compense, and not a present ; for if the word signifies the 
latter, the references in the 18th verse are inappropriate. 
This is another instance of looseness of remark. 

Bishop Pearce is adduced by Dr. Clarke as his authority. 
And the Bishop's array of passages, when produced, say 
nothing that leads to the conclusion that Tiui] means a " pe- 
cuniary recompense" or ^- price paid for any thing." The 
passages from the New Testament will be remarked on af- 
terwards, those from the Old, except the one from^ Numbers, 
have not even the semblance of a reference to a " pecuniary 
recompense or price paid for any thing." In that passage, 
the Bishop wishes the " honour" in the I7th verse, to be 
understood as synonymous with '• his house full of silver 
and gold" in the 18th. But the ^' I will do whatsoever 
thou sayest unto me," in that verse, has an equal claim. 
And if either of these could be established, as the meaning in 
English, of the Greek word Ti/./?/, it would suit in the opin- 
ion of many Elders, the best of any yet adduced, as its 
meaning in the passage under consideration. 

Dr. Parkhurst gives as three of the meanings of the word, 
" reward, stipend, maintenance," and cites this passage as his 
authority. Other Commentators follow in the same strain, 
and say, " see Parkhurst on the word," or "Bishop Pearce 



PASTORS OF CHURCHES. 



69 



and his numerous authorities, both sacred and profane, and 
Dr. Clarke." But when all are looked at, they amount to 
no more than the assertion, that the word has, or seems to 
have, the meaning of something like salary, in 1 Tim. v. 17. 

The word has no such meaning there, nor elsewhere, 
for it has no meaning but one. There is no ground what- 
ever, for giving words such a variety of meanings as these 
Lexicographers and Commentators do. Very few words 
indeed, have more than one meaning. There are some 
words, and but very few, which, the primary meaning 
being obsolete, may still exist in the language in one or two 
of their figurative uses. Or two words may, by accident, 
come to be spelled, or even pronounced in the same way, and 
thus present an apparent instance of one word having two 
meanings. But these cases are rare. A word with such 
a host of various meanings, as these Lexicographers and 
Commentators give to this word, would be useless, and 
their treatment of it is not singular. To use such words in 
expressing important thoughts, would be both inconvenient 
and unsafe. Who would entrust a man with an important 
message, who was in the habit of changing his whole form 
and appearance into such various and arbitrary shapes, that 
none could trace his identity ? Practice corroborates this re- 
mark, for when words change their meaning, the primary 
meaning becomes obselete among those who adopt the new 
one ; and words which have been put to another use in 
America, from what they are in Britain, get always a substi- 
tute for their primary or British use. Such variety of 
meanings exist only in the minds of Lexicographers, and 
Commentators on Scripture. Common sense and practice 
refuse it. 

There are not very many words in the Greek language 



70 PAYMENT OF 

but what have exactly corresponding words in the English. 
There is no doubt, however, that in the almost infinite 
variety of shades of human thought, of which w^ords are 
the signs, there may be w^ords in the one language, to which 
there are not w^ords perfectly corresponding in the other — 
signs expressing exactly the same shade of thought. In 
such cases, a circumlocution is necessary, and in this way 
the precise shade is expressed. There are but very few 
words, compared with the number of words in the language, 
which cannot be translated in either of these ways. In trans- 
lating the sacred Scriptures, which are of such unparalleled 
importance, the word of the modern language w^hich gives 
precisely the meaning of the original word, if such can be 
found, should be employedthroughout, provided the construc- 
tion and smoothness of the sentence w411 permit. This rule 
w^ould, in a measure, necessitate definite meanings to the 
words, instead of the vagueness which often prevails on these 
important matters. King James' translators have injured 
their version greatly in this respect, by indulging in unwar- 
rantable liberties with the w^ords of the inspired penmen, 
when nothing but whim moved them. Their vindication 
of themselves in respect to this, as seen in the close of their 
" Epistle to the Reader,''' is affecting. 

The unsound principle of interpretation which has car- 
ried interpreters of Scripture especially, so for to sea, is that 
of calling all the things to which they find any word refer- 
ring, so many meanings of that w^ord. For example, " That 
man is the ambassador," on this principle, one of the mean- 
ings of "man" w^ould be "ambassador." "That animal is the 
pest of the neighbourhood," — one of the senses of "animal" 
is "a pest.*" "Although the king would bribe me with all 
the wealth of his kingdom, I would not serve him as he de- 



PASTORS OF CHURCHES. 71 

sires," — one of the senses of "bribe'' is "wealth." "Who 
honoured as with many honours, and when we departed they 
laded us with such things as were necessary," — " lading 
with such things as are necessary," is one of the meanings 
of "' honour "—infallibly, for here is apostolic authority, and 
Dr. Clarke, as we have seen, endorses it. 

Let the word "honour'' be taken as the precise English 
word for rt//?/, then, on this principle, every thing which is 
designated or understood to be honour by any Greek waiter, 
is given by these learned men as a meaning of the word. 
This multiplies meanings to " honour," according to the 
number of things which may be designated by that term. 
This accounts for the perplexing variety of meanings given 
above to it. Because the Apostle designates that feeling with 
which we ought to regard certain classes of men by the word 
Tv^T]^ Dr. Parkhurst says it means "respect ;" and because 
honour in 1 Tim. i, 17, is ascribed to God, he says it means 
"reverence," — doubtless because he judges that more becom- 
ing than "respect." Because the Apostle speaking of the re- 
ward of the righteous, calls it "honour," therefore one of its 
meanings is "dignity;" and because the same Apostle uses 
it when speaking of the blessing put upon the glorified Jesus, 
"honourable and glorious reward" is another of its meanings. 
And because the Apostle calls the High priesthood in Heb. 
V, 4, an "honour," therefore another of its meanings is a 
"public" or " honourable office," because he knew the High 
priesthood was so. But to have acted consistently on the 
principle here, he should have given the " High priesthood" 
as its meaning. And as he thought that the Apostle pro- 
vides a salary for the Elders, by enjoining Timothy to teach 
that a certain class of them was to be " counted worthy of 
double honour," he says the word means either "reward," 



72 PAYMENT OF 

^^ Stipend," or ''maintenance," whichever the reader likes. 
And because in one place, a sum of money is designated by 
it, therefore, "a sum of money" is one of its meanings; but 
here he swerves a little too, for it is "thirty pieces of silver" 
which should be given as its meaning ; but as that would 
not do when it refers to the Saviour in 1 Peter ii. 7, 
'' preciousness" is then its meaning. But the principle 
would teach him that rt/n/ here means "Jesus Christ," and 
he should have given in his Lexicon, that worthy Name as 
one of the meanings of the word. 

Every one must be convinced of the unsoundness of a 
principle which leads to such results, yet it is the one acted 
on by almost every Lexicographer and Commentator on 
Scripture. And sad work they have made of the Word of 
God by it. Bishop Pearce acting on it, is guilty of equal 
folly, and is quoted, while so acting, as authority by Dr. 
Clarke. Because Balak promised great "honour " to Balaam, 
and that he would do whatsoever he would say to him, if he 
would but come and curse Israel, and Balaam said that 
though he would " honour^' and obey him so far as to give 
him his house full of silver and gold, he could not grant 
him his request, therefore, the word" honour'' signifies " a pe- 
cuniary recompense " or " price paid for a thing ;" for the 
Bishop has not the conscience to take all the advantage the 
principle gives him, and say it means a "house full of silver 
and gold." He should also have said, that when any one 
says " I will do whatsoever thou sayest unto me," he prom- 
ises " his house full of silver and gold." In his other refer- 
ences, the Bishop as we have seen, is out entirely, even on 
his own principle, for there is nothing about " a pecuniary 
recompense" in them. Another instance of looseness in re- 
spect to very important matters. 



PASTORS OF CHURCHES. TB 

To this principle, we owe the singular meaning " pun- 
ishment)" given by Schrevelius. He had met in some 
Greek writer with a sentence such as " The criminal in 
receiving this punishment, received the value of his deed," and 
the word ru//;, being the Greek word for ''value," the Lexi- 
cographer put down " punishment," as one of the meanings 
of T^w^, and he was right on this principle. 

If it was asked, what is the meaning of the Greek word 
didb)utj (didomi,) the proper answer is, " I give ;" yet Dr: 
Parkhurst gives no less than sixteen heads of meanings to 
this simple word, as follows : I. To give, bestow, confer 
without price or reward. II. To give, deliver into the hands 
of another. III. To give up, deliver. IV. To consent, entrust. 
V. To venture oneself into a place. VI. To give, inflict. 
VII. To give, enjoin, appoint. VIII. To give, attribute, 
ascribe. IX. To give, grant, permit. X. To give, yield 
(fruit as vegetables.) XI. To yield, utter a sound. XII. 
To propose, promise. XIII. To place, appoint, constitute. 
XIV. To place, put. XV. To inflict punishmmt. XVI. 
To give (a slap in the face.) The English of noieo) (poieo,) 
is " I make." The principle remarked upon, produces twen- 
ty-five heads of meanings to this verb. There is no end to 
various meanings, if the principle is once admitted. The 
plainest and easiest word may thus be involved in uncertainty 
and obscurity; and if a purpose is to be served, the principle 
in the hands of a skilful special pleader, can make any 
thing or nothing, out of almost any v/ord or passage in 
the Word of God. It has been seen involving the plain- 
est declarations in the Holy Scriptures in uncertainty and 
mist, and defending by this means, the perversion and neglect 
of the clearest ordinances of the Lord Jesus. 

The simple meaning of the substantive rtw?/, in English 

7 



74 PAYMENT OF 

is "value," and of the verb " I value," and of the adjective 
or participle, " valued" or "valuable." This English word 
translates it in all its occurrences — ^both in its simple form, 
when joined with a negative, and in composition. The 
meanings given by Pasor and Schrevelius do not diifer much 
from this, except the one noticed from the latter. A thou- 
sand things may be counted of " value," and one can 
shew this "value" in a thousand ways; and a thousand 
things may be "valued," or "valuable," yet the word keeps 
the same unchanged meaning. 



PASTORS OF CHURCHES. 75 



CHAPTER XII. 

Argument for paying Pastors^ from 1 Tim. v. 17, \S.— Continued. 

The word Tiurj occurs in one or more of its forms in the 
folloAving passages of the New Testament, submitted at 
length, for the reader's perusal. These are all, or nearly all, 
the instances of the occurrence of the word. It is hoped 
it will not be found an unprofitable exercise, to read over 
these portions of the Word of God, and in doing so, to sub- 
stitute the part of the word " value" for the one marked by 
Italics, which is the word in the passage, by which TiiArj^ or 
some of its parts, is translated. The connection will easily 
show what part of 'Walue" is to be substituted. This 
substitution gives the true meaning of the passage, which 
as it stands, is not perceived in many cases. 

Mat. XV. 4. For God commanded, saying. Honour thy 
father and mother: and, he that curseth fa- 
ther or mother, let him die the death. 

5. But ye say, whosoever shall say to his fa- 
ther or his mother, It is a gift, by whatsoever 
thou mightest be profited by me ; 

6. And honour not his father or his mother, he 
shall be free. 

8. This people draweth nigh unto me with 
their mouth, and honoureth me with their 
lips ; but their heart is far from me. 

xix. 19. i/(?7i02^r thy father and thy mother: and. Thou 
shalt love thy neighbour as thyself 

xxvii. 6. And the chief priests took the silver pieces, 
and said, it is not lawful for to put them into 
the treasury, because it is the price of blood. 



76 PAYMENT OF 

Mat.xxvii.9. Then was fulfilled that which was spoken 
by Jeremy the prophet, saying, And they 
took the thirty pieces of silver, the 'price of 
him that was valued^ whom they of the chil- 
dren of Israel did value. 

Mar. vii. 10. For Moses said, /ii?7^o:^?• thy father and thy 
mother: and, whoso curseth father or mo- 
ther, let him die the death. 
X. 19. Thou knowest the commandments. Do not 
commit adultery, Do not kill, Do not steal, 
Do not bear false witness, Defraud not, Hon- 
our thy father and mother. 

Luke vii. 2. Ani a certain centurion's servant, who teas 
dear unto him, was sick and ready to die. 
xiv. 8. When thou art bidden of any man to a wed- 

' . ding, sit not down in the highest room: lest 

a more honourable man than thou be bidden of 
him. 
xviii. 20. Thou knowest the commandments. Do not 
commit adultery, Do not kill. Do not steal. Do 
not bear false witness. Honour thy father 
and thy mother. 

John iv. 44. For Jesus himself testified, that a prophet 
hath no honour in his own country. 
V. 23. That all men should honour the Son, even 
as they honour the Father; he that honour eth 
not the Son, honour eth not the Father who 
hath sent him. 
viii. 49. Jesus answered, I have not a devil ; but I 
honour my Father, and ye do dishonour me, 
xii. 26. If any man serve me, let him follow me, 
and where I am, there shall also my ser- 
vant be : If any man serve me, him will my 
Father honour. 

Acts iv. 34. Neither was there any among them that 
lacked ; for as many as were possessors of 
lands or houses sold them, and brought the 
prices of the things that were sold. 



PASTORS OF CHURCHES. 77 

Acts V. 2. And kept back part of the price^ his wife 
also being- privy to it, and brought a certain 
part, and laid it at the Apostles' feet. 
3. But Peter said, Ananias, why hath Satan 
filled thine heart to lie to the Holy Ghost, 
and to keep back part of ^Ae price of the land? 
34. Then stood there up one in the council, a Phar- 
isee, named Gamaliel, a Doctor of the Law, 
had in reputation among all the people, 
and commanded to put the Apostles forth a lit- 
tle space. 
vii. 16. And were carried over into Sychem, and laid 
in the sepulchre that Abraham bought for a 
sum of money of the sons of Emmor, the fa- 
ther of Sychem. 
xix. 19. Many of them also which used curious arti 
brought their books together, and burned them 
before all men : and they counted the price of 
them, and found it fifty thousand pieces of silver. 
XX, 24. Neither count I my life dear unto myself, so 
that 1 might finish my course with joy, and 
the ministry which I have received of the Lord 
Jesus, to testify the gospel of the grace of God. 
xxviii. 10. Who also honoured us with man J honours^ and 
when we departed, they laded us Avith such 
things as were necessary. 
Rom. ii. 7. To them who, by patient continuance in well^ 
doing, seek for glory, and honour^ and immor- 
tality, eternal life. 
10. But glory, honour^ and peace, to every one that 
worketh good, to the Jew first, and also to the 
Gentile, 
ix. 21. Hath not the potter power over the clay, of the 
same lump, to make one vessel unto honour^ 
and another unto dishonour. 
xii. 10. Be kindly affectioned one to another, with 
brotherly love, in Ao/ioz^r prefer ring one another. 
xiiu 7. Render therefore, to all their dues : tribute to 
7* 



78 PAYMENT OF 

whom tribute is due ; custom to whom custom j 
fear to whom fear ; honour to whom honour, 
1 Cor. iii. 12. Now if any man build upon this foundation, 
gold, silver, ^recioz^5 stones, wood, hay, stubble. 
vi. 20. For ye are bought with a price : therefore 
glorify God in your body, and in your spirit, 
which are God's. 
rii 23. Ye are bought with a price : be not ye the 
servants of men 
xii. 23. And those members of the body, which we 
think to be less honourable^ upon these we be- 
stow more abundant honour ; and our uncome- 
ly parts have more abundant comeliness. 
24. For our comely parts have no need ; but God 
hath tempered the body together, having given 
'* more abundant honour to that part which lack- 

ed (comeliness.) 
Eph. vi. 2. Honour thy father and mother ; which is the 

first commandment with promise. 
PhiL ii. 29. Receive him therefore in the Lord with all 

gladness, and hold such in reputation. 
Col. ii. 23. Which things have indeed a show of wisdom 
in will-worship, and humility, and neglecting 
of the body ; not in any honour to the satisfy- 
ing of the flesh. 
t Thes. iv, 4. That every one of you should know how to 
possess his vessel in sanctification and honour, 
1 Tim. i. 17. Now unto the King eternal, immortal, invisi- 
ble, the only wise God, be honour and glory 
for ever and ever. Amen. 
r. 3. Honour widows that are widows indeed. 
yi. 1. Let as many servants as are under the yoke, 
count their own masters worthy of all honour^ 
that the name of God be not blasphemed. 
16. Who only hath immortality, dwelling in the 
light which no man can approach unto ; whom 
no man hath seen, nor can see : to whom be 
honour and power everlasting. Amen. 



PASTORS OF CHURCHES. 79 

2 Tim. ii. 20. But in a great house there are not only vessels 

of gold and silver, but also of wood and of earth, 

and some to honour^ and some to dishonour, 

21. If a man therefore purge himself from these, 

he shall be a vessel unto honour^ sanctified, 

and meet for the master's use, and prepared 

unto every good work. 

Heb. ii. 7. Thou madest him a little lower than the angels, 

thou crownedst him with glory and honour^ 

and didst set him over the w^orks of thy hands. 

9. But we see Jesus, who was made a little lower 

than the angels for the suffering of death, 

crowned with glory and honour] that he by the 

grace of God should taste death for every man. 

iii. 3. For this man was counted worthy of more glory 

than Moses, inasmuch as he who hath builded 

the house, hath more honour than the house. 

V. 20. And no man taketh this honour to himself, but 

he that was called of God, as was Aaron. 
xiii. 4. Marriage is honourable in all things, and the 
bed undefiled, but whoremongers and adulter- 
ers God Avill judge. 
James v. 7. Be patient therefore, brethren, unto the coming 
of the Lord, Behold, the husbandman waiteth 
for the precious fruit of the earth, and hath 
long patience for it, until he receive the early 
and latter rain. 
1 Peter i. 7. That the trial of your faith, being much more 
jprecious than of gold that perisheth, though it 
be tried with fire, might be found unto praise 
and honour and glory at the appearance of Je- 
sus Christ. 
19. But with the ^precious blood of Christ, as of a 
lamb without blemish and. without spot. 
ii. 7. Unto you therefore which believe he is pre- 
cious : but unto them which be disobedient, the 
stone w^hich the builders disallowed, the same 
is made the head of the corner. 



80 PAYMENT or 

1 Peter ii. 17. Honour all men. Love the brotherhood. Fear 

God. Honour the king. 
iii. 7. Likewise, ye husbands, dwell with them ac- 
cording to knowledge, giving honour unto the 
wife as unto the weaker vessel, and as being 
heirs together of the grace of life, that your 
prayers be not hindered. 

2 Pet. i. 4, Whereby are given unto us exceeding great 

and precious promises : that by these ye might 
be partakers of the divine nature, having es- 
caped the corruption that is in the world 
through lust. 

17. For he received from God the Father, honour 
and glory, when there came such a voice to 
him from the excellent glory, This is my be- 
loved Son, in whom I am well pleased. 
Rev. iv, 9. And when those beasts give glory and honour 
and thanks to him that sat on the throne, who 
liveth for ever and ever. 

11. Thou art worthy, O Lord, to receive glory 
and honour and power: for thou hast created 
all things, and for thy pleasure they are and 
were created. 
Y. 12. Saying with a loud voice, Worthy is the Lamb 
that was slain to receive power, and riches, 
and wisdom, and strength, and honour, and 
glory, and blessing. 

13. And every creature which is in heaven, and 
on the earth, and under the earth, and such 
as are in the sea, and all that are in them, 
heard I saying, Blessing, and honour^ and 
glory, and power, be unto him that sitteth 
upon the throne, and unto the Lamb for ever 
and ever. 
vii. 12. Saying, Amen, blessing, and glory, and wis- 
dom, and thanksgiving, and honour^ and pow- 
er, and might, be unto our God for ever and 
ever. Amen. 



PASTORS OF CHURCHES. 81 

Rey. xvii. 4. And the woman was arrayed in purple and 
scarlet colour, and decked with gold and pre* 
cious stones and pearls, having a golden cup 
in her hand, full of the abominations and filth 
of her fornication, 
xviii. 12. The merchandise of gold, and silver, and^re- 
cious stones, and of pearls, and fine linen, and 
purple, and silk, and scarlet, and all thyine 
wood, and all manner vessels of ivory, and all 
manner vessels of most precious wood, and of 
brass, and iron, and marble, 
xix. 1. And after these things I heard a great voice 
of much people in heaven, saying. Alleluia, 
salvation, and glory, and honour^ and power, 
unto the Lord our God. 
xxi. II. Having the glory of God: and her light was 
like unto a stone most precious j even like a 
jasper stone, clear as chrystal. 
19. And the foundations of the walls of the city 
were garnished with all manner of precious 
stones : the first foundation was jasper ; the se- 
cond, sapphire : the third, a chalcedony ; the 
fourth, an em.erald. 
24. And the nations of them that are saved shall 
walk in the light of it ; and the kings of the 
earth do bring their glory and honour into it, 
26. And they shall bring the glory and honour of 
the nations into it. 

In Acts vii. 16, the words "a sum of money" are not 
a translation of the original words ''the value in silver" — re- 
ferring to the particulars of the transaction as given in Gen, 
xxiii. 16. The meaning of the Apostle, in Rom. ix. 21, is 
much better seen by the substitution. The potter by bestow- 
ing much care and labour, on a part of the lump, can make 
it into a vessel of " value," and by bestowing less on another 
part, he makes it into a vessel of comparatively no "value" — 



fSi PAYMENT OF 

in this he acts freely. In 1 Cor. vi. 20, and vii. 23, the force of 
the argument is not perceiv^ed by '• price" — if bought at all, 
it must have been by a price however small, but if '' value'* 
has been given for them, the obligation is strong to keep 
themselves pure and free. In Coi. ii. 23, the folly of will- 
worship and forms, is marked by the Apostle, these being of 
" no value." In 1 Peter iii. 7, the command is, attach " value" 
to the wife, and thus solicitude will be connected with her as 
it would be with a tender valuable vessel. In Rev. xxi. 26, 
the symbol is seen to be more expressive by the substitu- 
tion — the nations being represented as bringing into the 
heavenly city, not only all that is beautiful and glorious in 
their possession but also all that is " valuable." 

The following are the passages of the New Testament, 
where the w^ord occurs in a negative form. This is made 
in Greek by prefixing the letter «, (a) it having the same 
effect as the syllable " im" or " un" in English, as, perfect, 
i??iperfect — righteous, unnghteous. Some of these have ap- 
peared above. 

Mark xii. 4. And again he sent unto them another servant, 
ani at him th^y cast stones and wounded him 
in the head, and sent him away shamefully 
handled. 

Luke XX. 11. Ani again he sent another servant, and they 
b^at him also, and entreated him shamefully 
anl s nt him away empty. 
Acts V. 41. And they departed from the presence of the 
council, rejoicing that they were counted wor- 
thy to suffer shame for his name. 

Rom. i. 24. Wherefore God also gave them up to unclean- 
ness through the lusts of their own hearts^ to 
dishfmour their own bodies. 
26. For this cause, God gave them up unto vile 
affections. 



PASTORS OF CHURCHES. 83 

Rom. ii. 23. Thou that makest thy boast of the law, through 
breaking the law dishnnourest thou God ? 

1 Cor. XV. 43 It is sown in dishonnur^ it is raised in glory, it 

is sown in weakness, it is raised in power. 
James ii. 6. But ye have despised the poor. Do not rich 
men oppress you, and draw you before the 
judgment seats? 

These passages corroborate, if possible, the testimony of 
the others as to the true meaning of the word being "value;" 
nothing more nor less. The following are occurrences 
of the word in a compound form, and their testimony is to 
the same effect. 

Mat. xiii. 46. Who, when he had found one pearl of great 
jprice^ went and sold all that he had, and 
bought it. 
xxvi. 7. Then came uuto him a woman having an ala- 
baster box oiveiy precious ointment,and poured 
it on his head, as he sat at meat. 

2 Peter i. 1. Simon Peter, a servant and an Apostle of Jesus 

Christ, to them that have obtained like precious 
faith with us through the righteousness of God 
and our Saviour Jesus Christ. 

From this cloud of unprejudiced and disinterested wit- 
nesses, testifying to the meaning of t«,w7;, not one breath is 
heard of a stipend, reward or maintenance, nor does any 
thing of that nature appear in the various meanings given 
above from Lexicons, except in the IV. of Parkhurst, and he 
founds on this passage and Chrysostom. It has already 
been said, that it is unsound interpretation to give a mean- 
ing to a word in one passage, not necessarily requiring 
such a meaning, if it cannot be proved to have from neces- 
sity, that meaning in another passage. This applies to 



84 PAYMENT OF 

the authority for the meaning by Dr. Parkhurst. Chry- 
sostom's authority is no better than Bishop Pearce's. 

It may be said, is it not clear from these passages, that 
the word has the meaning of " price," and if so, that gives 
the Elders a salary from the passage ? 

It has been satisfactorily shown, that the word has 
but one meaning, and " price " is not it. One word may 
translate another in some cases, and yet not be synony- 
mous with it. The translation may be good enough, 
and yet not precisely correct. An instance occurs in the 
way our translators have rendered Acts vii. 16, referred to 
above, where neither of the words employed is a translation 
of the corresponding Greek word. Inattention to this, has 
often given occasion to much misunderstanding. 



PASTORS OF CHURCHES. 85 



CHAPTER XIII. 

Argument for paying PasLurs^from \ Th.-i v. M.l'i.— Continued. 

Having obtained clearly and unequivocally, the import of 
the word rendered '^honour'''' in the passage under considera- 
tion, as being value, there is little difficulty in seeing the mean- 
ing of the Spirit of God in it. '-' Let the brethren set a high 
value on the Elders that rule well, especially they who la- 
bour in the word and doctrine." But no paraphrase can be 
better than w^hat the Apostle himself furnishes us with, in 
giving exhortation to others on the same subject, 1 Thes. 
V. 12. "And we beseech you, brethren, to know them which 
labour among you, and are over you in the Lord, and ad- 
monish you, and to esteem them very highly in love for 
their w^ork's sake." The duty, and the reason are identical in 
both passages, although presented in different words. 
Of Epaphroditus he says to the Philippians " Receive him 
therefore, in the Lord, and hold such in value, ei'Tif.iovg'^ 
the same word as in 1 Tim. v. 17. No one has ever imag- 
ined salary or maintenance to be in these passages. 

But it may be said, admitting the word translated ^' ho7i- 
ouTj^ means " value," are not the brethren notwithstanding, 
enjoined to express this value by a maintenance, from the 
very considerations enforcing the injunction, " Thou shalt 
not muzzle the ox that treadeth out the corn, and. The la- 
bourer is worthy of his rew^ard," — the former of these being 
quoted by the Apostle from the Law of Moses in 1 Cor. 
ix. 9, w^hen vindicating the right of preachers of the gospel 
10 a maintenance from those benefited by their labours ; 
and the latter being the language of the Lord himself, w^hen 



86 PAYMENT OF 

informing his disciples how they were to be provided for 
in such labours. 

The reason for these considerations being appended to 
this injunction is, because the principles on which it rests, 
are the same as those seen in them ; and these principles be- 
ing acknowledged binding by all in these instances, so 
should they be acknowledged as enforcing this new injunc- 
tion. The value, of which the laborious and well-qualified 
Elders are to be counted worthy, is as much their due as is 
the unrestricted liberty of the garner to the threshing ox, 
or the stipulated reward to the labourer, when he has done 
his work, for the Apostle says, it is "for their work's sake." 
All three are matters of strict justice ; and as the latter two 
instances are undisputed, so should the former. The 
principle, not the nature of the reward, is the object of 
illustration. 

The reward of the ox is not the same in kind as the re- 
ward of the labourer, but the same in principle ; so the re- 
ward of the diligent Elder, although differing from both in 
kind, is the same as both in principle. These considerations 
will enforce a just reward, Avhatever be its nature. And 
from what the Apostle says in reference to the law respect- 
ing the threshing ox, when quoting it in 1 Cor. ix., it is im- 
plied that the main purpose of its enactment, was to afford a 
standing exhibition of obedience to the principles of strict 
justice, in small as well as in what might be considered 
weighty matters. " Doth God take care for oxen ?" Is it 
merely for the welfare of the ox, that that was written ? No, 
" it was written no doubt for our sakes also ;" and for all 
whose cases are of a similar character. In one at least, of 
the instances before us, the reward may be money, for that 
generally constitutes the reward of the labourer — corn in 



PASTORS OF CHURCHES. 87 

the second, and high esteem or value in the third — all found- 
ed on the same principles. And it is board, lodging and 
clothing in the case of those who " preach the gospel," as 
settled by the Lord Jesus himself All these rewards, differ- 
ing from each other are equally due, and rest on the same 
unchanging principles. The Law of Moses teaches the 
nature of the reward of the threshing ox — the stipula- 
tion with the labourer before his task is begun, defines the 
nature of his reward ; the Lord Jesus before he sent out his 
Apostles, taught w^hat their remuneration as preachers of 
the gospel was to be, and from whom it was to come ; and 
the Apostle in this and other passages, tells us what the re- 
turn to the laborious and well-qualified Elder is to be — all 
differing in nature, but resting on the same strict and unvary- 
ing principles of Justice. 

It has been said also, that the Apostle meant the reward 
of the Elders distinguished for the variety of their labours^ 
should be something substantial — something more tangible 
and useful than mere respect or esteem, since he brings 
forward the case of the feeding of the threshing ox, and the 
giving a substantial reward to the labourer. 

This remark is made on the principle, that nothing is so 
valuable as that which is like, or which can commmand 
what is like these rewards. But the value and desirable- 
ness of a reward, depend on the estimation of him who is to 
receive it. To a hungry man, the reward of the ox would 
be the most desirable — to a covetous man, the reward of the 
labourer ; while to the industrious, disinterested and inde- 
pendently minded Elder, the reward here awarded by the 
Spirit of God, will appear more desirable than either. Those 
who mind earthly things, would not feel the least emotion 
from the reward presented to the hope of the Elders by Pe- 



88 PAYMENT OF 

ter, of " a crown of glory that fadeth not away when the 
chief Shepherd shall appear." That, to such, would appear 
even less substantial and more airy, than the warm love 
and affection of the brethren; while to a mind of the charac- 
ter of that of the Apostle and his fellovv^ labourers, nothing 
could be presented more animating, or more fitted to sup- 
port and move onward, amid the most arduous and self-de- 
nying labours. Similar in nature to this, is the reward an- 
nexed to the proper discharge of the subordinate duties of the 
Deaconship — the '' purchase of a good degree, and great 
boldness in the faith." To a worldly minded man, the re- 
wards of the ox and the hired servant, are by far more val- 
uable and substantial : but not so to the disinterested and 
spiritually minded Deacon. No object can be so valuable 
to his mind, as to stand high in the ranks of the friends of 
his Saviour and Lord, and to be farther fitted for engaging in 
such labours, as those alone are qualified for, who are dead 
to the world, and possess decided confidence in God, and su- 
perior acquaintance with his will and purposes. The Lord 
Jesus holds out no rewards attractive to the men of this 
world. They are not fitted for his service, and he needs 
them not. But to minds renewed — raised above this world 
and all its groveling and unworthy pleasures, he exhibits 
that which fills the soul, and moves with a power that over- 
comes all obstacles and difficulties of a worldly nature. 

It is said, moreover, that '^ honour" or '' value," it matters 
not under what name, includes support or maintenance, for 
the Lord Jesus enforces the duty of children to attend to 
their parents in that way from the command, " Honour thy 
father and mother," and shows, that those who neglected to 
provide for their support, were guilty of a breach of this 
positive precept. 



PASTORS OF CHURCHES. 89 

All whom we are required "to value" or " honour," do not 
stand to us in the same important relation as parents. We 
cannot value our parents, and neglect to provide for them in 
indigence, if in our power. This arises from the peculiar re- 
lation in which we stand to them, and not out of the meaning 
of the word "honour," else we would be bound to support 
all whom we are required " to honour." It is on this mista- 
ken principle, that honour is said to include maintenance, 
in the case of the Elder. The reasoning is this, as " Hon- 
our thy father and mother" is adduced by the Lord as en- 
joining maintenance to parents, so " honour the Elders" en- 
joins maintenance for the Elders. This is not good argu- 
ment, else this also would be good — as, " Honour thy fathel* 
and mother" is adduced by the Lord as enjoining main- 
tenance to parents, so " honour in the highest degree your 
masters according to the flesh," enjoins on servants under 
the yoke, the richest maintenance for their masters. Again, 
as "Honour thy father and mother" is adduced by the Lord 
as enjoining maintenance to parents, so " honour the King," 
and "honour all," enjoin on us the duty of providing main- 
tenance for the King, and maintenance for all. The un- 
soundness of the argument is thus made evident. The obli- 
gation to maintain parents in indigence, arises out of the com- 
mand " Honour thy father and mother," on account of the 
peculiar relation in which children stand to them — that being 
of such a nature, that obedience to the command and neglect 
of parents in this respect, are incompatible. 

Again, " Honour thy father and mother" includes obedi- 
ence, for the Apostle in Ephes. vi. 1, 2, enjoins on children 
obedience to their parents from the same commandment. 
Now it is evident, that obedience arises out of the command- 

Hient, on account ofthe circumstances of children, and the rela- 

8# 



do 



PAYMENT OF 



tion in which they stand to their parents, and not out of the 
bare meaning of the word " honour," else we would be 
equally bound to obey all whom we are commanded " to 
honour." In the command " Honour thy father and 
motherj" children, from the relation in which they stand to 
them, are commanded not only to esteem them highly, but 
also to maintain them, if in indigence, and to obey them 
also, if under their roof; and in the command " Let the 
Elders that rule well, be counted worthy of double honour," 
the brethren, from the relation in which they stand to them, 
are commanded to esteem them highly, and also to obey 
them ; and in the commands "Honour the King," " honour 
all," we are commanded to value and respect the king and 
all our fellow creatures. So that more or less is required 
of us, when we are commanded " to honour," according to 
the relation in which we stand to those we are required to 
honour, and not from any change or ambiguity in the mean- 
ing of the word employed by the Lawgiver. 

The same things hold true in reference to the command 
of Love, and no one ever maintained there was maintenance 
in that word. If children love their parents, they will obey 
and provide for them ; and if there had been a precept in 
the decalogue such as " Love thy father and mother," 
they would incur the guilt of a breach of it, if they neglected 
or refused them these acts of filial duty. If brethren love 
their Elders, they will obey them; and if a man loves all 
his fellow creatures, as he is bound to do, he will render to 
all, the duties he owes them in their several circumstances 
and relations. 

Wives are entitled to make the same use of 1 Peter, iii. 7, 
^- giving honour unto the wife," compared with Ephes. 
vi. 1, 2, as the advocates of salaries make of 1 Tim. v. 17, 



PASTORS OF CHURCHES. 91 

compared with the language of our Lord in the gospel, 
and thus set Paul against Peter, and Peter against himself, 
in what each teaches as to the obedience wives owe to their 
husbands. The latter affirm that as the brethren are com- 
manded in 1 Tim. V. 17, to count the Elders worthy of 
honour, and the commandment ''Honour thy father and 
mother," is adduced by our Lord in the gospel, as enjoining 
on children to support their parents, so the passage in Timo- 
thy, enjoins on believers the maintenance of Elders. With 
the same propriety wives may say, as husbands are com- 
manded in 1 Peter iii. 7, to give '' honour to the wife," 
and the command '' Honour thy father and mother," is ad- 
duced by Paul in Ephes. vi. 1, 2, as enjoining on children 
obedience to their parents, so the passage in Peter enjoins 
on the husband obedience to the wife. The reasoning is 
equally good in both cases. 

The maintenance or relief of widows, is plainly and di- 
rectly enjoined in this chapter, but not by employing the 
term "honour," but the words "provide for" — "relieve," 
concerning which there can be no mistake. And obedience 
to the precept "Honour widows that are widows indeed," 
will also lead to their maintenance, for that is implied 
in the language of the precept, their circumstances being 
given in connection with it. The church that values its 
widows, will maintain them if they are perfectly destitute. 
But if they have relatives, these are commanded to do so, 
that the church be not charged. And this plainly shows 
that " Flonour widows" is not s^monymous with " main- 
tain widows," for while the former was to remain constant 
and inviolate, nothing but the otherwise destitute circum- 
stances of the widow, devolved the duty of her maintenance 
on the brethren. 



92 PAYMENT OF 

More words and attention have been bestowed upon this 
passage, than many may think its importance in connection 
with the subject under consideration requires. But it is well 
known, that the glosses which have been put upon it, and 
the obscurity which necessarily hangs about it, w^hen used as 
a scriptural precept to provide salaries for ministers, have 
perplexed and misled many of the disciples of Jesus. Where 
much time and pains have been emplo^^ed in heaping on 
dust and rubbish, some measure of the same must be employ- 
ed in removing ihem. We will leave the passa.ge, by pre- 
senting to the reader, the note appended to his comments 
upon it by the learned Dr. Whitby. Of course, he had 
made it all right in regard to the duty of the people paying 
the clergy, but not having perfect confidence in the efficiency 
of a mere scriptural authority, he adds this — 

^' Note. That as the command of being charitable to the 
poor, gives just occasion to those laws, which are made in 
all com_munities, to oblige men according to their abilities, 
to distribute to the necessities of the poor ; because otherwise 
the general rules of Scripture would not be obeyed, nor the 
poor provided for ; so the standing ordinances of Christ and 
his Apostles, concerning the '^ double honour" due to them 
A\^ho " labour in the word and doctrine," and the " commu- 
nicating to them in all good things," justifies those laws 
which ascertain what shall be communicated to them ; since 
otherwise, it is much to be feared, the general rules of 
Scripture, concerning this matter, would not be obeyed, nor 
the clergy be sufficiently provided for." 



PASTORS OF CHURCHES. 93 

CHAPTER XIV. 

Argu77ient against paying Pastors, from 1 Thes. v 12. 

We have now considered the import of all those texts of 
New Testament Scripture, which are generally appealed to 
as enjoining on the disciples of Jesus, the duty of providing a 
maintenance or salary for those who are their religioas in- 
structors. And these are five only : and of thpse, only three 
it is acknowledged by the advocates of the system, teach it 
directly. Considering the important place this subject holds 
among the present professed churches of Christ, does it not 
strike the members of these churches, that so little should be 
found ofit in the Christian statute book.and that little so indefi- 
nitely taught ? Granting them their own way ofit, no other 
ordinance of the Redeemer, keeping out of view the vast im- 
portance and bearing of this one, has such uncertain 
grounds, and is so obscurely and indefinitely taught in the 
New Testament Scriptures. The provision made by the 
Mosaic law for its ministers, is clearly and distinctly mark- 
ed ; and so is the provision made for the preachers of the 
gospel by the Redeemer, as we shall afterwards see ; while 
the salary of the Elders of the churches of Christ will not 
come out at all, or if it appears at the wishes of the friends 
of the cause, it shows such a faint and undefined outline, that 
it is very difficult to get an intelligent, uninterested, and un- 
practised observer to detect it. 

From the confessed paucity of proof in the New Testa- 
ment, many of the advocates of the scheme have to go back 
to the Old for readier and more tangible material, afford- 
ed in the institution of tithes and offerings under the Law ; 
but thither it is altogether unnecessary to follow them. 



94 PAYMENT OF 

Those that are not contented with the New Testament, as 
authorit}'^ for all enjoined as New Testament ordinances, 
have a good deal to learn, and that perhaps of equal im- 
portance with the will of the Lord Jesus in regard to this 
matter. This much however, may be submitted, that when 
what men teach as an ordinance of Christ, and as such, 
binding on his disciples, gets its only^ or even its most satis- 
factory authority from the Old Testament Scriptures, we may 
begin to doubt whether it has any just right at all, to the 
name its advocates would put upon it. 

It was said at the outset of this inquiry, that it would be 
enough to show the unchristian character of the paying 
scheme, to find it had no foundation in the writings of 
the New Testament, and this, it is hoped, has been satisfac- 
torily done ; so that on this gromid, the faithful and consistent 
disciples are perfectly justified — yea, are enjoined to discard 
it, as an ordinance of man. But besides, it can be shown 
that the Word of God teaches the very opposite of the 
scheme, by exhibiting the Elders of the first churches as pat- 
terns of disinterestedness in their gratuitous labours, provid- 
ing for themselves and the poor, and as examples to the peo- 
ple under their charge of diligence, and industry, and every 
good work. 

Those passages which teach or imply this, come now un- 
der consideration. 

1 Thessalonians, v. 12. And we beseech you brethren, to 
know them which labour among you, and are over you 
in the Lord, and admonish you, and to esteem them very 
highly in love for their work's sake. 

This passage evidently refers to those who filled the El- 
der's office in the church at Thessalonica, and gives their 
character, and work, and the feelings of mind with which 



PASTORS OF CHURCHES. 95 

such are to be regarded by the brethren. " To know them" 
means, to study, and imitate their character and conduct, 
and to cultivate close and affectionate intercourse with them. 
This would make them well acquainted with the worthy 
motives by which they were influenced, and tend to beget 
in the brethren a likeness of character. This is high praise 
to these worthy men from the Spirit of God. How differ- 
ent is this precept and such a character, from those maxims, 
common among the professed disciples of the Lord, which im- 
ply that the farther that is kept from familiarity with the min- 
ister, and the less that is known of his private conduct, the 
better, Happy would it be for the churches, and the world, 
that such maxims were groundless, and that the conduct of 
the Elders, could be appealed to as patterns to the people of 
God, of obedience to the doctrines and precepts they profess 
to teach. 

The brethren are shown in this passage, with w^hat feel- 
ings of mind they are to regard those that are over them in 
the Lord, and labour among them, and admonish them. 
This lesson, while it is directly to the brethren, incidentally 
teaches the Elders what kind of men they are to be in all 
things. The brethren cannot, however willing to render 
obedience to the will of their Lord, regard their overseers 
with the feelings here enjoined, if there is little or nothing 
in their spirit and conduct, to draw forth the affections of the 
heart. To " esteem them very highly in love," is to make 
them occupy the highest place in their affections. " For their 
work's sake," or on account of the labours performed by 
them on their account, or behalf ^' For their work's sake" 
does not mean on account of their office, but on account, or 
because of the labours they perform for their welfare. This 
is decided and clear evidence, that the work here spoken of. 



96 PAYMENT OF 

was disinterested — the duty enjoined being descriptive of the 
return the benefited party is to make. None but labours 
clearly seen to be disinterested, could draw forth the high es- 
teem and love of those, in w^hose behalf they w^ere performed. 
This passage, as lias already been said, consists of other 
Vvords conveying the same injunction as is found in 1 Tim. 
V. 17, where high value is commanded to be set upon the 
Elders who discharge the duties of their office well and 
abundantly. Gratitude and love form the recompense, and this 
the brethren are not to fail in rendering. This w^esay, is a 
proof that there were no salaries in the first churches, nor 
any thing like them. If the agreed on work is performed, and 
the stipulated price paid, nothing else is due. There is then 
no room for gratitude and love. Love and gratitude can- 
not be bought nor commanded. Unless goodness and dis- 
interestedness are seen, these feelings cannot exist. The apos- 
tolic injunction to the brethren in this passage, would there- 
fore be vain and unreasonable on the principle of salaries. It 
would be injustice to demand the gratitude and love of the 
heart, if a full and sufficient remuneration had already 
been rendered by the brethren. 

Besides, it is from the employed and the remunerated that 
gratitude and love are generally considered due, and not 
from those who give the employment and the reward. 
There are many in the oversight of the churches of the 
professed disciples of Jesus, who claim, and enjoy large 
pecuniary remuneration for the labours they perform, and 
at the same time claim credit for the greatest disinterest- 
edness in these labours. The very existence of such 
claims marks little prudence both in those who make, 
and those who allow them. Our ready answer, to any 
of the other ministers to our w^ants, who, having performed 



PASTORS OF CHURCHES. ^7 

his work and received his stipulated hire, preferred a 
claim on our gratitude and love for what he had done, 
would be, that he had mistaken the party to whom these 
were due. In common life, men know^ too well the require- 
ments of justice and common sense, ever to breathe such a 
claim, in such circumstances. 



98 PAYMENT OF 



CHAPTER XV. 

Argument against paying Pastors, from Acts zx 22— Z5 

Acts XX. 32 — 35. And now, brethren, I commend you to 
G od, and to the word of his grace, which is able to build you 
up, and to give you an inheritance among all them which 
are sanctified. I have coveted no man's silver, or gold, 
or apparel: Yea, ye yourselves know, that these hands 
have ministered unto my necessities, and to them that 
were with me. I have shewed you all things, how that 
so labouring ye ought to support the weak, and to re- 
member the words of the Lord Jesus, how he said, It is 
more blessed to give than to receive. 

These words form the concluding part of the Apostle 
Paul's address to the Elders of the church at Ephesus, and 
more tender and melting language cannot be found on any 
page. Words of the deepest interest they certainly are to 
every disciple of the Lord Jesus, but particularly to those who 
fill the Eldership in the churches of the saints. They err 
greatly indeed, who look on this address as a prudential 
one, and as not intended for Elders or Pastors generally. 
That anti-christian scheme which it is the object of these 
pages to expose, throws this precious portion of the Divine 
record into the back ground, as it does many others em- 
inently fitted to enlighten and to invigorate the minds of the 
children of God. The reason why this passage has been 
so treated, needs not to be mentioned. To call this a pru- 
dential advice, is to take unwarrantable liberty with the Di- 
vine word, and deprive the people of God, and those that are 
aver them in the Lord, of almost the only passage that tells 
the latter of the deep importance of their charge, the man- 



PASTORS OF CHURCHES. 99 

ner in which their important duties are to be dischargedj 
the awful consequences of negligence or faint-heartedness, 
and the source of strength and of safety. There is not 
a single intimation in the passage, or connected with it, to 
mark it as a prudential advice, and as not given, like all the 
other parts of Divine testimony, for the use and the benefit 
of the people of God at all times, and in all places. How 
easy is it for blinded, presumptuous man thus to set aside the 
holy commandments of God. Take this address from the 
statute book of the saints as some virtually do, and except 
the few words in 1 Peter, v. 1-4, there is nothing to counsel 
and encourage those w^hom the Holy Ghost has made over- 
seers of the flock of God ; but receive and use it, as it 
was intended, and these influential officers are furnished 
with the most salutary warnings, the wisest counsel, and the 
most powerful encouragements, in the prosecution of their 
arduous and important labours. 

The Apostle knew by the Spirit of God, that he would 
not have another opportunity of visiting those places where 
he had gone preaching the kingdom of God. Moved by 
the same Spirit, he sent to Ephesus for the Elders of the 
church to meet him at Miletus, that he might warn them of 
the dangers to which the churches were to be exposed, and 
point out to them as Elders, the true means of safety and 
success in the discharge of their momentous duties. He 
was now to see them no more. HeTTa^d already declared 
to them the whole counsel of God, and md therefore noth- 
ing farther to communicate of the Divine will and purposes. 
His work as far as regarded them was finished, and to him 
personally they would have no longer to look for counsel 
or advice. Therefore, '' now, brethren, I commend you to God 
and to the word of his grace," are not valedictory words 



100 PAYMENT or 

merely, but words of meaning and the wisest and kindest 
counsel ; and our highest interest and safety depend on our 
obeying them. How foolish and criminal to treat these pre- 
cious words as a prudential advice, and limited in their ap- 
plication. •• Now therefore," as if he had said, ''• from this 
time forward you must look to God and his gracious 
word. He is able to build you up, and put you in posses- 
sion of the heavenly inheritance. In times of difficulty and 
danger flee to Him ; in times of perplexity and doubt go to 
his word, and there you will find all that your circumstan- 
ces require. His power is infinite, and can bestow on you 
every good, and defend you from every foe ; his gracious 
word is perfect, and will show you, however situated, the 
path of duty, safety and peace." This is as true now, as it 
was then, and as fitted to guide and comfort all the churches 
and their Elders, as it was those to whom it was at first 
addressed. This language therefore indicates to the 
churches of Christ now, their duty and their privilege. 
They now are situated in relation to the Apostle, as he said 
these churches were just about to be, and what he points out 
as their duty and privilege in their new circumstances, are 
ours, situated as we are alike. 

But the words which our subject requires us more par- 
ticularly to consider, are what follow ; " I have coveted 
no man's silver, or gold, or apparel : Yea, ye yourselves 
know that these hands have ministered to my necessities, 
and to them that were with me. I have shewed you all 
thiaags, how that so labouring ye ought to support the 
weak." To these interesting words of the Apostle, we 
have had occasion several times to allude, now it is wished 
to consider them more minutely. 

They were addressed to Elders as Elders, and are so 



PASTORS OF CHURCHES. 



101 



still. Hence the wish to make the address appear pruden- 
tial, and of temporary application. These are the words 
of the Spirit of God through the departing Apostle, to all 
the Elders of the churches of Christ in all countries, and 
in all ages. 

1st. We learn from this passage, that the protracted la- 
bours of the Apostle in Ephesus, were known to be labours 
of the purest benevolence and disinterestedness. ^' I have 
coveted no man's silver, or gold, or apparel." This implies 
that he had received none of these things — the desires of 
the mind being known only from the conduct. No man in 
Ephesus, or any where else, could, how^ever much disposed? 
with any colour, charge the Apostle with selfish motives. 
His uniform conduct raised him above any danger of such 
an imputation. The unbeliever might call him babbler or 
fanatic, and false brethren might disparage him by dw^elling 
on his bodily weakness and the contemptibleness of his 
speech, but none ever dared to charge him with motives of 
selfishness or worldly aggrandizement. Not a shadow 
could they find in the worthy and independent conduct of the 
Apostle, for the support of such a charge. Like his Mas- 
ter, he pursued such a course, that his enemies could not 
find a just accusation against him. Well ^vould it be, if 
those who profess to be the successors and followers of the 
Apostles, could with propriety adopt such, language. 

2d. The conduct of the Apostle is a pattern of independ- 
ence to Elders. He came under obligations to none, either 
of the world, or of his brethren. He was an influential 
man, and then stood the highest of any among the followers 
of Jesus, in the esteem and affection of right-minded and en- 
lightened brethren, yet he did not in any one instance, use 
this influence and esteem in furthering his individual inter- 

9* 



102 PAYMENT or 

est. His object was to minister to others, not to be min- 
istered to. Although free from obligation to any, he 
made himself the s'brvant of all. No one could say he 
owed him ought, for he sought favours from none. He 
served himself with his own, and only to the extent of his 
own. This is true independence, and ought to be studied 
and followed by all, but here we have an example of this 
virtue addressed to Elders especially. 

3d. The conduct of the Apostle as here exhibited, hal- 
lows manual labour. So did the conduct of his Master. 
This feature in the life of the Saviour, is accounted for by 
many, as being part of that humiliation to which he was 
subjected as the substitute of sinners ; but life on earth 
would have been so to him, whatever had been its character. 
But this cannot be said of the labour of Paul. It is true, 
his labours and sufferings were also in behalf of the church 
of Christ, but only as a confirmation of the faith of the breth- 
ren and as a pattern ; and so should the conduct of Elders. 
The manual labours which he prosecuted, are in this case 
on their account, as an example, and as leading the way to 
them. His necessities compelled him, say popular chris- 
tians. The worldliness, the ingratitude, or perhaps the 
ignorance of the first disciples, made this a necessity for 
the worthy Apostle. — They did not know what they owed 
to this benevolent though humble minded man, else they 
never would have allowed him to work with his hands as 
they did. — But at that time, Christianity was in its infancy. — 
The world and its rulers, and its wise and rich men were 
against it, but now in the present altered state of affairs, when 
kings are its nursing fathers, and queens its nursing moth- 
ers, and it is more universally spread, and more favourably 
received, it would never do to let its ministers toil with their 



PASTORS OF CHURCHES. 103 

hands like humble mechanics or labourers. Such are the 
genuine and general opinions of the present professed dis- 
ciples of Jesus, and are the offspring of ignorance of the 
Word of God, worldliness of mind, and blindness to the true 
excellency of the New Testament revelation. 

These sentiments spring from the belief that all that the 
Apostles were, taught, and suffered, was in accommodation 
to the unfavourable and unavoidable circumstances, in which 
their Master and they found themselves, and that had more 
favourable circumstances presented themselves, they would 
gladly have embraced them. Any thing more opposed to 
what is found in the Word of God, cannot be conceived. 
That Word shows the exalted Jesus as possessed of unlimit- 
ed and uncontrollable power, not only in heaven, but also 
in earth, and as guided in the exercise of that power by in- 
finite wisdom and goodness ;— that these are the glorious 
attributes of his government, and lay a broad and firm found- 
ation for the implicit obedience of his people, and for their 
confidence, joy and hope. But where would these boasted 
glories have been, if he was necessitated to allow his wil- 
ling, humble, and devoted Apostles to struggle, and la- 
bour, and suffer as they did, out-casts and forlorn, till their 
unhappy courses were run, and then fall below the sword 
of their enemies ? Such, to a man who cannot look beyond 
this world, would appear the character of their earthly cir- 
cumstances. But those who seek to be approved of the 
Saviour, ought to cultivate a taste and a desire for excellency 
of another character, than that which charms the minds of the 
men of this world, and disabuse themselves of such unwor- 
thy thoughts and feelings, and enter into the spiritual glory 
of that kingdom which is not of this world — of which the 
glorified Redeemer is the Head, and of which this humble 



104 PAYMENT OF 

and disinterested, independent and laborious man, is a 
distinguished, if not the very highest chief, and learn from 
the path he trode, the only way to the same preferment. 
Easy, genteel employment, high sounding titles and rich 
emoluments are not characteristics of that path. This part 
of the Divine record is intended to remove such worldly 
thoughts from the minds of the disciples of Jesus ; especi- 
ally, that manual labour is a mark of degradation, and 
ought to be shunned when possible, and above ail is no 
common misfortune, when the lot of any of the Elders. 

4th. His conduct exhibits genuine liberality and holy 
benevolence. " These hands have ministered to them that 
were with me." His companions shared in the fruits of his 
labour. We have adverted to this fact, as completely up- 
setting the notion that in 2 Tim. ii. 4, the Apostle teaches 
Timothy the unlawfulness of his providing for himself. 
How many were with Paul at Ephesus, occasionally or 
constantly, we are not particularly informed. Timothy was 
there for sometime we know, for he sent him thence to 
Macedonia, with a provisional understanding, that he might 
go as far as Corinth. Titus was with him there also, and 
so were Gaius and Aristarchus, and perhaps others. His 
house would be theirs if they needed it. His table furnish- 
ed by his own labour, was their table. This was genuine 
liberality and right feeling. This was the exercise of high 
principle. He could, according to the arrangement of his 
Master, have boarded and lodged free of charge with some 
of the brethren in Ephesus, and that as a matter of justice 
and not of favour, but he availed not himself of this right. 
Nor did he turn over his companions in the labour of 
preaching the gospel, in this way on the brethren, or allow 
them to suffer from their inability to supply their own wants 



PASTORS OF CHURCHES. 105 

from their own labour. He allowed them to participate 
with him of what he had been able to provide. This was 
not the droppings from the table of a rich man, nor the di- 
vision of what had lightly come, but the fruit of the labour 
of his own hands, in circumstances where he was not except 
from choice, considered able to provide any thing in that 
way for himself This is a manifestation of true, great, 
and halloAved glory. This is a specimen of the mind the 
Saviour delights to contemplate, the possessor of which will 
be warmly approved by him at last before assembled myr- 
iads — welcomed into the abodes of immortality and bless- 
edness, and raised high near himself on the throne of his 
glory. 

5th. " I have shewed you all things how that so labour- 
ing ye ought to support the weak." No criticism is neces- 
sary to show the import of this sentence. The w^ords stand 
out impregnable even to that weapon, which can make 
some passages of the Divine record speak any thing, or 
nothing, according to the caprice or the interest of him who 
uses it. And so strong and stately does this injunction 
stand, that it has never been assailed by that weapon, or any 
other of the same armoury, but has been rendered as harm- 
less as possible, by passing it by unheeded. No text of 
Scripture perhaps, has received less attention than this. 
No sermon from this text ever emanated from the pulpit or 
the press, recommendedby doctors of divinity, and other titled 
instructors. " I have shewed you all things, how that so la- 
bouring ye ought to support the weak." Nothing can be 
plainer, both as to injunction and duty. A mere prudential 
advice, say the advocates and recipients of salaries. A bright 
and standing pattern to all the Elders of the churches of 
the saints, says the Holy Spirit of God. Which of these 



106 PAYMENT OF 

declarations is more worthy of reception? There is no 
doubt about the meaning of the precept, but show say the 
advocates of payment, that it was intended for universal and 
constant obligation. Surely it will not be disputed, that 
it was intended for the Elders who heard it, and if there 
were any thing in their character and circumstances of an 
extraordinary nature, where can we learn it ? These words 
rest on the same authority, and emanate in the same way 
from the same source as '' So hath the Lord ordained, 
that they which preach the gospel should live of the gospel," 
and, '' Let him that is taught in the word, communicate to 
him that teacheth in all good things," and, " Let the Elders 
that rule well be counted worthy of double honour :" and 
when these are proved to be of general and constant obliga- 
tion, it will at the same time be proved that this precept 
also is obligatory. It is worse than folly and presump- 
tion to seek to set aside any portion of the Word of God, 
because it contains too clearly, that which plucks up by 
the roots a system by which '' we have our wealth.*'* 
The words then exhibit a pattern of generosity and be- 
nevolence, for the study and imitation of the Elders particu- 
larly of the churches of the saints 

" How that so labouring, ye ought to support the weak." 
Deeds of kindness to the poor and the needy, especially 
to such among the disciples of Jesus, are always spoken 
of with commendation by the inspired writers. Kindness 
to the poor is not omitted in any catalogue of good works 
found in the Word of God. They are here called infirm 
or weak — unable to help themselves, and therefore poor 
and needing aid from those who have the ability. To 
such alone are believers to exercise their liberality. The 
man or woman who can work, but will not, is not to 



PASTORS OF CHURCHES. 107 

receive the kind attentions of the disciples, but must be 
allowed to reap the fruit of such conduct — " This we 
commanded you, that if any would not work, neither should 
he eat." There is no duty more frequently pressed upon 
the people of God than attention to the poor. We naturally 
are selfish and covetous. The performance of this duty 
from scriptural motives, and in a scriptural way, marks a 
changed mind ; and a continuance of action from the holy 
considerations presented in the Word of God in reference to 
this duty, causes the disciples of Jesus to grow in conformity 
to his holy image. Hence the value put on such obedience. 
Hence the test to which the Saviour subjected the character 
of the young man who thought he was so rich in good 
works, as to be almost prepared to purchase eternal life ; 
and the criterion in the day of eternal decision, which will 
mark his people, viz : deeds of mercy and kindness done to 
those who love him. The Redeemer himself, in the day« 
of his ministry on earth, was in the habit of making appro- 
priations to the poor from the slender stock possessed by 
himself and the twelve, and this he did, as an example to his 
people, however humble their circumstances and limited 
their means. In this duty a man is accepted according to 
what he hath, and not according to what he hath not. Henee 
this conduct, and this language of the Apostle, " how that 
so labouring ye ought to support the weak." As the Elders, 
they were the instructors and guides of the brethren. They 
had to lead them, not only in the path of knowledge, but 
also to show them in their own conduct the path of obedience. 
And if the duty of giving to the poor, and the benefit result- 
ing from the discharge of that duty, should form as promi- 
nent a part of their doctrine, as these do in the Word of God, 
a corresponding spirit and conduct on their part, would be 



108 PAYMENT OP 

well fitted to give effect to the precepts delivered by them- 
They would thus be, as enjoined by Peter, ensamples to the 
flock. They would by such conduct, command and keep 
the confidence of the brethren, and be the means of impres- 
sing more distinctly and deeply on their hearts, the glorious 
image of the Master, which they as the leaders of the body 
would be understood to possess in a more perfect degree. 
They thus like the Apostles, would be seen to be men of gen- 
uine character, and be able by sound doctrine both to exhort 
and to convict the gainsay ers. 

" So labouring," — patiently, diligently, and regularly. 
The Apostle appears here as a good workman, excelling in 
diligence, or skill, or both. Frugality and economy were 
virtues also studied by him, else he would not have been 
able, not only to support himself, but also those that were 
with him. He is thus held up by the Spirit of God, as an 
example to these Elders of disinterestedness, independence, 
hospitalityfrom the slenderest means, self-denial, diligence in 
avocation, frugality, and deeds of kindness, and He says to 
them and to all, " go and do likewise." 

How interesting are the character and the labours of the 
Apostle Paul, when contemplated in the light of this pas- 
sage; and how far they mistake the matter, who look on his 
constantly working with his hands, as a misfortune deeply 
to be regretted, and speak of dire necessity, and the ingrati- 
tude of the brethren in connection therewith. The Word of 
God does not warrant this. To him was not only ^- this 
grace given to proclaim among the nations the unsearcha- 
ble riches of Christ," and to teach those who received his 
testimony, how they were to walk and to please God ; but 
this high honour was also conferred, of being able in his own 
spirit and conduct to give a full exemplification of conformity 



PASTORS OF CHURCHES. 109 

to ihe precepts he delivered them, and of the effects of the 
doctrine he taught. He did not, like the enemies of the Sa- 
viour j bind heavy burdens and lay them on other men's 
shoulders, v^hile he would not touch them with one of his 
fingers. It was not in one duty, but in all — not in those 
that required but small attainments in the divine nature, but 
in those that required the highest — the exercise of the great- 
est devotedness, self denial, benevolence and heavenliness of 
mind, that he was able to say to his brethren, '• w^alk so as 
ye have us for an ensample." This gives a value and a lus- 
tre to his history. 

His industry and diligence in the manual labours he en- 
gaged in, are how^ever w^hat now claims our attention. 
When in Thessalonica he did not eat any man's bread for 
nought, but w^rought with labour and travail night and day, 
that he might not be chargeable to any of them. Not be- 
cause he had not power, but to make himself an example 
unto them to follow^ him. For when he was with them, he 
commanded them, that if any would not work neither should 
he eat. For he had heard that there w^ere some W'ho 
w^alked among them disorderly, w^orking not at all, but were 
busybodies. Both his precept and example to such w^ere, 
that with quietness they should work, and eat their own 
bread. 

He wrought with his hands in Corinth, and w^ouid not be 
burdensome to the brethren there, for another reason. Not 
as many imagine, that he might give no occasion to his 
enemies to say, that he preached the gospel for selfish pur. 
poses, and thus be a hindrance to it ; but that he might 
cut off occasion from them that desired occasion, that where- 
in they gloried, they might be found even as he. He knew 
that if he, as an Apostle of Christ had used his powder in 
10 



110 PAYMENT OF 

the gospel there, these deceitful workers would have with 
avidity made use of his example, to succeed in their demands 
on the property of the brethren, and from what he knew 
of the Corinthians, he had fears they might succeed. This, 
and not ingratitude, is the amount of blame to be attached to 
the Corinthians. He therefore determined, that at whatever 
cost to himself, these men should have no occasion from his 
example. 

We have seen the holy and important ends that were an- 
swered by his labours and self denial at Ephesus. He 
could show himself, not as an example of diligence and la- 
bour to the brethren only, as at Thessalonica, in their avoca- 
tions to procure the things that were good for themselves 
and dependents, but to the Elders themselves, of diligence 
and industry, and also of pure benevolence to the poor of the 
flock, from means furnished from this source. Such is the 
man whom our King delightethto honour, and such are the 
earthly honours which He puts upon him ! 

Lastly. This passage affords the clearest and most con- 
clusive evidence, that the Elders of the church at Ephesus 
were then earning their own livelihood, and that it was their 
duty to continue to do so. There is no meaning in the con- 
cluding words of the Apostle, except on this understanding. 
It has generally been thought, the purport of this part of 
the address of the Apostle is, that they should work with their 
hands for their support, as he says he had done. And its 
obligation on modern Elders, is set aside thus — As the 
Apostle wrought with his hands, although he needed not, 
having a right to support, and exhorted these Elders to do 
so after the example he thus afforded them, it is therefore 
implied, that these Elders had the same right to support, 
but were exhorted to forego it as the Apostle had done — ^that 



PASTORS OF CHURCHES. Ill 

they could not be exhorted to work after the example of the 
Apostle, unless they had a right which they could forego 
as he had. This it is said, establishes their right to support, 
and this could not be called a right, unless they had liberty 
to forego it or not. It unfortunately happens for this rea- 
soning, that it is without foundation ; for the Apostle does 
not exhort them to work for their own support; and although 
he had done so, the conclusion attempted to be drawn would 
not be warranted. For he exhorted as strongly the idlers 
and busybodies in Thessalonica, to work for their own sup- 
port after his example, as he is supposed to exhort these 
Ephesian Elders ; yet such a conclusion would be absurd 
in that case, and equally so would it be here. 

But in no part of this address, does he enjoin on them to 
work for themselves, but to be diligent in their several avo- 
cations, and be thereby furnished with means to support the 
weak. By this we are distinctly informed, that these breth- 
ren were providing for themselves. If it had not been so, it 
would not have been this lesson, but the one he taught in 
Thessalonica he would have given them. But this lesson 
is a higher one in the school of Christ than that. And 
when we see a prudent teacher communicating to any of 
his pupils, a portion of science of a higher degree, we 
may safely conclude that these pupils have already acquired 
what was previously necessary. Independence from one's 
own labour first, as the Apostle taught in Thessalonica — 
liberality to the poor from the same source next, as he here 
teaches the Elders. Both lessons are important, and he 
could enforce both by his own example. The Elder who 
receives and practices both, does not however come up to 
the high example of the Apostle, but that makes it no less 
appropriate and influential. 



112 PAYMENT OF 

It is thus clearly manifest from this passage, that the El- 
ders of the church at Ephesus, were not in the receipt of 
salaries from their brethren, or at any rate, that the Apostle 
was not aware of it. And what is true of them, is true of 
all the Elders of the apostolic churches, for the same things 
were taught in every churcJi. Therefore concerning the 
custom now common, of paying for the discharge of the 
Elder's duties^ Paul here virtually says, '^ We had no such 
custom nor the churches of God," 



PASTORS OF CHBRCHE8. 113 

CHAPTER XVI. 

General Arguments against paying Pastors. 

The passages of Scripture urged in support of the paying 
of men, to perform the duties of the Eldership, having been 
considered, and found altogether wanting in this respect, 
and passages of Scripture having been considered, v^hich 
plainly show that no salaries were known among the first 
churches, we are now fully warranted to treat this practice, 
however popular, and necessary it may be considered by 
men, as an innovation on the scheme of the Apostles of 
Christ, and therefore a corruption of it — for no addition 
without injury can be made by man, to that which emanates 
from so pure and exalted a source. A few remarks, show- 
ing that the practice, as it is generally seen, is highly inju- 
rious to the churches and the cause of truth, will conclude 
what we have to say on the first subject presented for our 
consideration. 

1st. The practice is injurious, because it makes absolutely 
necessary an assemblage distinct from the church. If any 
thing is taught clearly in the Scriptures of truth, it is, that in 
their acts of worship, the people of God are to preserve a 
marked separation from the men of the world. But such is 
the burden imposed by this system, that no church generally 
is found able or willing to support it alone. This gives it a 
character unlike any thing emanating from the Lord Jesus. 
The world must be appealed to, and supplicated to ease the 
people of God in this their burden. Is this like the easy and 
pleasant yoke of Christ ? Is not this a betrayal of his wor- 
thy cause ? Hence the many mean and despicable schemes 
to raise money from those who care for none of these things. 

10* 



114 



PAYMENT OF 



Hence the contributions extorted by every possible means 
from all and sundry. All demeaning the christian profes- 
sion, and exhibiting the holy cause of Jesas, in a very un- 
lovely light to the men of the world. This collection of neu- 
trals, to give it the most favourable name, must be had, for 
the cause could not go on without it. This looks differently 
from what we read in the Scriptures, concerning the meetings 
of the disciples. None would of course be excluded from 
such meetings, but these were emphatically meetings of the 
disciples and of none other. Hence the language of the 
Spirit of God, '^ if there come in those that are unlearned, or 
unbelievers," and again, " if there come in one that be- 
lie veth not, or one unlearned^" which language plainly 
marks that a constant large assemblage, besides the disciples 
of Jesus, was not contemplated by the Apostle. 

The appointments, given his people to observe by the Re- 
deemer, are intended for them alone, and they are never 
spoken of as being joined in such observances, by a large 
and constant assemblage distinct from themselves. But the 
men of the world being necessary at such meetings, by this 
pernicious system, what is seen or heard there, must be of 
such a character as will not offend them. The teaching 
must be of a mongrel and mixed description, not unpalatable 
to those who are neither babes, young men, nor mature in 
Christ Jesus. Such doctrine is not found in the Word of 
God. — Showy and superficial, pleasing without going deep, 
sweet to the ear without affecting the heart or the con- 
science. The prayers, the praises, all the exercises, neces- 
sarily partake of this nondescript, indefinite character ; so 
that an intelligent spectator could not determine whether 
the professed vv'orshippers were friends or foes, strangers or 
members of the family of that God who is professedly wor- 



PASTORS OF CHURCHES. 115 

shipped. Hence the neglect, or corruption, or secreting of 
many of the ordinances of the Saviour. Hence the incon- 
sistency and confusion in the acts of worship, and in the sen- 
timents and feelings of the adherents of the system. 

2d. It is injurious^ because it is incomjpatihle with a plu- 
rality in the Eldership. This we have seen is a divine ar- 
rangementj and gives weight, stability, and efficiency to this 
very important office. The wise man instructs us, that " two 
are better than one, because they have a good reward for 
their labour. For if they fall, the one will help up his fel- 
low, but woe to him who is alone when he falleth, for he 
hath not another to help him up. And if one shall prevail 
against him, two shall withstand him ; and a three-fold 
cord is not quickly broken." Subordinate as the duties of 
the Deaconship are generally considered, it is seldom thought 
for the welfare of the church, to have a solitary individual 
in that office. It is therefore inconsistent, to magnify the 
importance and momentous character of the duties of the 
Eldership, while the provision, which the Redeemer in his 
wisdom has made for their right and efficient discharge, is 
altogether rejected, and a stripling alone, without know- 
ledge or experience of himself or others, or an aged man 
almost in his dotage, is chosen, and held competent to dis- 
charge duties of such a weighty and highly responsible 
character. 

The teaching of the Eldership, where there is a plurality, 
has a variety and efficiency not to be found in the one man 
system. Almost every one has his own way of looking at, 
and treating the Word of God, according to his constitution 
of mind or his peculiar talents. And one way is more 
profitable to some of the brethren than another, according 
to their disposition of mind. One teacher excels in stating and 



116 PAYMENT OF 

illustrating first principles: another in explaining and incul- 
cating the practical duties of the gospel : another is mighty 
in the Old Testament Scriptures, and can unfold their mean- 
ing and apply them, so as to make their glory shine on those 
of the New : another is able to instruct the strong men 
among the brethren, in the higher and deeper things of the 
Word of God : the ability of another does not consist so 
much in teaching, as in ruling, and preserving the peace 
and order of the body : one can comfort the afflicted, and 
support the tried: another can instruct and counsel the 
young in a winning and engaging manner : another by 
sound doctrine, is able both to exhort and convict the gain- 
sayers. Few men, individually, possess any number of these 
abilities, but when found united in the Eldership, they must 
be highly beneficial to the church and the world. 

The counsels of the Eldership when thus constituted, are 
more weighty. The procedure of the church is more 
steady. The failings and imperfections of one man are 
not so much felt. In the multitude of counsellors there is 
safety. As vacancies occur, from whatever cause, guided 
by the directions of the Word of God, and out of itself, accord- 
ing to the possession of gifts and qualifications, the church 
supplies the loss. No casualty occurring to B.nj of its ofRce- 
bearers, affects it seriously. Thus steadily and beneficially, 
do the interests of the church move on from generation to 
generation. 

All these benefits are peculiar to plurality. But such is 
the burden of raising a salary to one man, that an increase 
of it, by attempting to do the same to more, would be entirely 
unsupportable. Besides, reason would teach, and experi- 
ence where it has been tried, confirms it, that plurality 
where there was but one paid for his labours, cannot be 



PASTORS OF CHURCHES. 117 

long possible. The Eldership if paid, must be single in or- 
dinary circumstances, and when from inability or any other 
cause, it is found absolutely necessary that an addition 
should be made, it is commonly found, that however ardu- 
ous and exhausting these duties may have been spoken of 
previously, the single workman is found the last to consent 
to the necessity of a coadjutor. 

The fact stated at the beginning of this particular, con- 
firmed by all experience and practice, and compared with 
all Scripture testimony as to the character of the Eldership 
in the apostolic churches, is alone sufficient to stamp the 
paying system as anti-scriptural and pernicious in the high- 
est degree. 

3d. This system is pernicious^ because it renders the entire 
absence of the Divine life in the members of a professed 
church of Christy compatible loith their existence and con- 
tinuance in that profession. It can do as well almost, with 
the form without the power, as with it. A church with a 
paid man over it, is an inactive, passive body. No more or- 
ganization and life are required, than to gather the money 
to pay the preacher and other expenses, or furnish means 
for some other scheme. All else is inactivity anddeadness. 
The quickening influences of the Spirit of God are not es- 
sential to doing this, or the being acted on by the perform- 
ance of him who earns his livelihood in this way. Hence 
the appearance of the assembly of Hie members of such a 
body, and the difference of language used respecting it, and 
that of the sacred penman respecting the meetings of the disci- 
ples in apostolic times. In such assemblies are seen a set 
of singing men, women, boys and girls, with perhaps some 
performers on instruments of music, all paid for what they 
do, who perform at intervals before the meeting ; one train- 



118 PAYMENT OF 

ed to the work and paid for what he does, reads before them 
a portion or portions of holy Scripture — utters before them the 
language of prayer, and delivers an oration, sometimes read, 
and sometimes not. Such is a general description of what is 
seen and heard in the meetings of what are called churches, 
on the first day of the week. And what is there in it all, 
that could not be done and delighted in, by an assembly of 
unconverted men, as well as by an assembly of the disciples 
of Christ? Indeed there is nothing done by those compo- 
sing such an assembly, or any thing required but their pres- 
ence. And the same thing may be said, in reference to the man 
who gets a living for the performance of his part. He 
can learn to do this kind of duty as well as any other — that 
for example of the lawyer or medical man, and from the 
same motives. There are establishments where young men 
arequalifiedforearningtheir bread in this way, as well as for 
qualifying them to be medical or law practitioners. So that 
as far as the performance of his part is concerned, there is 
no evidence of a renewed mind, or disinterested motives. He 
does his work, and gets his pay. 

Hence the language used respecting such meetings, is as 
different from the language of Scripture, in reference to the 
meetings of the first churches, as the appearance of the for- 
mer, from what must have been that of the latter. The former 
is an assemblage of people " seeking God" — some of them 
say they have got religion, and some say they have not — they 
have come up "to wait upon God" — to wait upon him in 
the courts of his house — " in his temple" — " in his ordinan- 
ces" — " in the sanctuary" — ''to be diligent in the use of 
the means of grace" — " to engage in, or to witness Divine 
service" — '' to get the bread of life broken""— or '' this bread, 
or the sacrament dispensed to them." Not any thing like 



PASTORS OF CHURCHES. 119 

this language, or the sentiments conveyed by it, is found in 
the Word of God. There we read, that " the disciples came 
together on the first day of the week to break bread," that 
" the prophets or teachers spoke two or three" at a meeting 
— that thus all might prophesy one by one, that all might 
learn, and all might be comforted — the brethren are there 
exhorted to "covet to prophesy," to attend decently and 
in order to the things which edified, comforted and in- 
structed mutually, or as the Apostle expresses it, " the 
one the other" — all active, intelligent, benevolent exercises, 
which could not, and would not have been attended to, ex- 
cept by those whose minds had been enlightened by the 
Word of God, and influenced by love to Him, and to his peo- 
ple. The language used respecting the modern meetings 
of professed churches of Christ, describes too faithfully the 
feelings and the objects of those who thus assemble. It is 
impure when compared with the language of the Word of 
God, and marks a totally different state of things from what 
is found there, but exactly descriptive of the character of the 
meetings referred to. 

Those who have no knowledge of, or faith in the native 
power of the gospel, fear that the religion of Jesus would 
disappear from the world, were it not for the legal provi- 
sion made in some countries for the payment of the clergy. 
To establish a church, is to make certain legal enactments, 
by which stipends of a certain amount, are secured to a cer- 
tain number of clergy. These being secured, the rest fol- 
lows as a matter of course. So that the pay is the founda- 
tion on which the formal and corrupt system rests, independ- 
ently of the character in the sight of God either of the people 
or priests. This accounts for the language of the deputa- 
tion from the Independent churches in England already re- 



120 PAYMENT OF 

ferred to. They could, without difficulty, imagine a church 
without a converted individual in it, either as it respects the 
people, or the pastor himself. Money makes such a com- 
bination, and were it to fail, the adhesion would soon give 
w^ay. Money is the cement of all the anti-christian schemes, 
ancient or modern. And its necessary presence may be 
safely taken as a touchstone, to try the character of the vari- 
ous schemes presented to the attention of the people of God. 
It is the most powerful agent the men of the world know, 
and the enemy, by employing it, has obtained possession of 
the temple of God, and by the same means will keep it, un- 
til dispossessed by the omnipotent arm of Jesus. This dis- 
possession of the emissaries of Satan, is twice exhibited in 
symbol in the life of Jesus — -when he visited Jerusalem for 
the first time after the commencement of his public duty, 
and at the time of his death. ''And Jesus found in the tem- 
ple, those that sold oxen and sheep and doves, and the 
changers of money sitting. And when he had made a 
scourge of small cords, he drove them all out of the temple, 
and the sheep and the oxen, and poured out the changers' 
money and overthrew the tables. And said unto them that 
sold doves. Take these things hence ; make not my Father's 
house a house of merchandise." By his transcendent pow- 
er, and wielding an instrument of ignominious punishment, 
he cleansed the temple of these traffickers, and thus taught 
this important truth, that it will not be by the direct influence 
of his people, but by the events of his providence, which are 
under his own immediate control, he will cause the hasty, 
public, and disgraceful expulsion from the Holy place, of 
these selfish intruders. It is wonderful, that none of the in- 
terpreters of prophecy ever stumbled on this, as constituting 
no trivial part of Daniel's cleansing of the Saactuary. 



PASTORS OF CHURCIlEtf. 121 

4th. Tkis system is pernicious^ because it keeps the peojyle 
of God ill a state of childhood. This rt suUs from the dead- 
ness and inactivity permitted by the system. All the facul- 
ties of man, whether phvsical, intellectual, or moral, are 
kept in a healthy state and improved by exercise. This ex- 
ercise, in regard to the intellectual and moral faculties as in- 
fluenced by the things of God, is not required of the disciples 
of Jesus, yea, is not allowed by this system. The charac- 
teristics of childhood, are helplessness and simplicity, and 
these stand palpably out under the paying scheme. He 
that runs may read these characters. The people are 
merely receivers, the paid man is the giver of every thing 
but money. Their business is to open their mouths and 
look up, and he supplies their wants. He breaks the bread 
of life, he dispenses the ordinances to them. What they 
have of every moral and spiritual good, they have through 
him, and it generally receives a colour in the transmission. 
No wonder that such bodies cry out pity and destitution, 
when they have no hand to deal out to them their regular 
food. If no one, for love or money, comes to their relief, 
they must starve, and they know it ; and hence their urgen- 
cy. Like pampered, helpless children left alone, they can- 
not stir a hand or a foot for themselves. Every thing must 
be done for them, every morsel prepared and brought, while 
they lie still and take it. Hence " weak churches," "desti- 
tute churches" — these being churches not able from the 
fewness of their numbers, and the unfavourablenes of their 
locality, to give an inducing salary to any one to come to 
them with spiritual riches and strength. 

The knowledge of those composing such bodies, must 
necessarily be very imperfect, both as to amount and quali- 
ty, for none but the merest tyros would submit to such hu- 

n 



122 PAYMENT OF 

miliating circumstances. An acquaintance with the contents 
of the inspired volume, can only be possessed by those who 
search it ; such being the method divine Wisdom has adopt- 
ed in making itself known. Such exercise the people un- 
der this system know nothing of from experience. They 
find it unnecessary, and the labour seems irksome and fruit- 
less. Manuals, forms, and catechisms are framed for their 
guidance and use, when called to lead in any thing like a 
public exercise. Without a manual they cannot be trusted 
to teach a few children. Religious newspapers, and other 
periodicals are the other means of instruction, besides the 
sermons on Lord's day. Thus, ever dependent and recipi- 
ent, they know nothing, or next to nothing, of that record 
where the mystery of God is revealed, in which are hid all 
the treasures of wisdom and knowledge. Yet tell such of 
the unscriptural nature and baneful effects of the system 
they are under, of the babyhood they keep themselves in, 
and of the healthful and strengthening nature of the exerci- 
ses of the brethren of churches formed and acting on the 
apostolic model, and under the guidance and teaching of 
disinterested and experienced Elders, and of their duty and 
interest as the professed followers of Jesus, to attend to this 
part of his gracious will concerning them, and the very 
thought of obedience fills them with pain and alarm. From 
inveterate habit and prejudice, they can see nothing but 
poverty and spiritual destitution, if they leave the rich pas- 
tures in which they feed 1 The scriptural and apostolic 
plan presents nothing but heartless labour in a barren 
waste. This is a delusion as perfect as.it is general. It is 
the pampered and vitiated palate turning from plain, whole- 
some, nourishing food — the unexercised and nerveless 
limb shrinking from the thought of heahhy, strengthening, 



PASTORS OF CHURCHES. l23 

and useful exercise. Bound to this system, like the door on 
its hinges, they can make no progress. Their teacher 
knew as much when he first came to them as he ever does, 
and advancement in knowledge, as it concerns the people, is 
therefore out of the question — never thought of Progress 
in the knowledge of duty and privilege, would be another 
name for emancipation from their leading strings. There 
is some undefined, shadowy feeling in prospect, called as- 
surance, or some such name, to be got at some future time, 
but how it is to be obtained, they know not. Duty requires, 
however, that they wait for it, and wait they do, for all they 
do is waiting. In weakness or spiritual childhood they ever 
are. Progress in the knowledge of God is never inculca- 
ted, and never heard of among them. They hear or know 
of nothing under the name of progress, but the increase of 
the members of the church, and incessantly are they urged 
to get this effected by some scheme or another, and woe be 
to the man who will not help with heart and hand. This 
comprises all social duty. 

Conscious of weakness, and aware that many parts of 
apostolic practice and doctrine, are not suited to the circum- 
stances in which members of paying churches find them- 
selves, they pass over many precious and salutary portions 
of Scripture as applicable to first churches alone, the mem- 
bers of which they say were giants in spiritual strength, and 
able to do, and to sufTer, what they are entirely inadequate 
to. This is babyhood and weakness confessed and rested in. 

They have never been led to see the necessity and advan- 
tage of making any part of divine truth their own, and 
therefore, soon feel themselves out of their depth, when 
called to the consideration of any particular subject. The 
more attentive and intelligent may be able to tell what this 



124 PAYMENT OF 

or that preacher said on it, but can say but little what Jesus, 
Paul, or Peter say, for thither they have not been accus- 
tomed to go for knowledge. And in this is seen their weak- 
ness and childish simplicity. What sources of information 
on Divine things has any man, which they have not, and 
why not therefore go to the treasures of wisdom and know- 
ledge for themselves ? Why hang on any man for the en- 
joyment of those precious blessings revealed in the Word 
of God, as free to all — the gifts of infinite love and mercy 
to the sons of men ? But instead of standing strong in the 
full assurance of understanding of the Word of God, they 
feel weak and dependent on men like themselves, and ex- 
posed to be made the dupes and the prey of designing men. 
It was for continuing to be of this character, that the Apostle 
so sharply reproved the Corinthians, and the same reproof 
continues to be administered to all who are guilty of the 
same weakness. How easily can ignorant and designing 
men get disciples. How easily are the professed people of 
God made to give their money and their time. Any 
scheme covered over with pretence and misapplied Scripture 
language, will find favour — and the simple and ill-informed, 
are made to run at the wheels of a noisy and hypocritical 
bawler. 

The way in which members of paying churches estimate 
the worth of their leaders, marks extreme simplicity and 
weakness. Instead of using the criterion furnished by the Re- 
deemer, in reference to such men, '-by their fruits ye shall 
know them," like children, they measure their worth by their 
eloquence. The man that can talk best is the best man. The 
man who excels in sound and gesture, is the greatest and the 
best. None but children in spiritual things, would ever arrive 
in such a way, at such conclusions. This state of things so 



PASTORS OF CHURCHES. 123 

universal and prevalent among the professed people of God 
marks the captivity and bondage of Zion. 

5th. It is pernicious^ because it hinders the exercise of the 
talents enjoyed by the 'people of God^ and thus renders nu- 
gatory the gifts of the exalted Jesus. If this assertion is 
well founded, it stamps at once the character of the system. 
Nothing is more evident in the apostolic writings, than that 
the exalted Redeemer bestows a variety of gifts on his dis- 
ciples for their mutual edification, and that it is the duty of 
every one as he has received, so to minister as good stewards 
of the manifold grace of God. Any system that stands in 
the way of the discharge of this duty, or renders it unnec- 
essary, cannot be of God, This system does so. No gift 
is exercised or thought of, but those of the man who is paid. 
His work is to do all that is done in the public assembly, except 
that of the musicians. As well may it be thought, that a stran- 
ger will be allowed to interfere with another man's business, 
as, that the man who has his living from the meeting-house. 
will allow any but himself, or nominees to speak in it. 

Thanksgiving for gifts possessed by the church, or sup- 
plication for their increase, is as strange as unnecessary. 
Gratitude expressed by the possessor for his own posses- 
sions, would look like self-esteem ; and prayer by the same 
party for an increase, would look like conscious insufficien- 
cy. The members of such bodies never once think of any 
gifts, but the gifts of the Pastor, and the church is rich or 
poor, according to the amount of his possessions. The gifts 
possessed by themselves are never thought of, far less ex- 
ercised and improved for the good of the body. Any facul- 
ty, whether of body or mind, that can be efEcientl}^' exer- 
cised in drawing in numbers, to swell the auditory and the 
salary of the one man. may be acceptably so employed, but 

'11* 



126* PAYMENT OF 

there the exercises- of the brethren terminate. What an' 
amount of talent is thus buried and forgotten—useless to 
the possessors, and unfruitful in that service for which it 
was bestowed, but which W' ill yet be released from this state 
of darkness and oblivion, and be employed in furthering the 
gracious purposes of Him, who in His goodness bestows it. 
6th. The jpaying scheme starves the Lord's poor brethren^ 
and so sets aside a standing ordinance of his Word. The 
experience of every one acquainted w-ith the secret working 
of the system, wdll corroborate this. The Fellowship or 
Communion, is as much an appointment of Jesus, and occu- 
pies as prominent a place in his vvord, as the Teaching of the 
Elders, or the Breaking of Bread. Yet this device of man. 
by exhibiting its claims as paramount to all, and absorbing the 
pecuniary means of the people of God, makes them neglect 
and forget this gracious arrangement of their Master. By 
the arrangements of His providence. He places some of his 
people in circumstances of poverty in reference to the things 
of this life, and on others of them, he bestows riches ; and he 
does so, to give scope on the part of both, for the exercise 
and increase of those holy principles and dispositions, which 
it is his purpose they should possess. But this divine and 
benevolent purpose is frustrated by this scheme, as far as it.s 
influence extends. I'he salary of the minister requires 
nearly all the attention and labour of the Deacons, and all 
the means of the brethren. Thus it is said unscripturally, 
that the work of these ofBce-bearers is to make provision 
for the table of the Pastor, as well as for the tables of the 
poor ; and the ^vorking of this error is, the giving of nearly 
all to the former, while the merest pittance, if any, is given 
to those who alone possess a legitimate and scriptural right 
to their attention and care in this resDcct. " Full well do 



PASTORS Ot CHURCHES. \27 

ye reject the commandment of God, that ye may keep your 
own tradition." 

So constant and urgent are the claims of the salary, so mTil- 
tifarious. and in many cases so harassing, are the schemes' 
and efforts incessantly requisite to make provision for it, that 
the feeble and unobtrusive voice of real and virtuous indigence 
is unheard or unheeded. And sometimes, may the man, who 
is thus the cause of turning from the tables of the poor and 
the needy of the family of God, that provision which His 
kindness and wdsdom have made for their wants, be seen 
leaving a house of princely dimensions and furniture, and 
a table loaded by such means with all that v/eahh and luxu^ 
ry can supply, to enter in condescension and self-denial, the 
empty and cheerless dwellings of the poor of his flock, fox 
the purpose of filling the flimishing souls of the inmates 
with spiritual food ! 

It makes little diSerence in regard to this, what are the 
numbers or the pecuniary abilities of the church. An in- 
crease of means, never manifests itself in a relative increase 
of the fund belonging to the poor. The salary demands and 
receives all surplus--— it is the preacher's by right, for he 
makes it. The contributions of a more numerous and more 
wealthy audience, are absorbed in an increased stipend, and 
the expenses of a more gorgeous temple ; marking, that the 
subordinate place set apart for the concerns of the poo? 
when connected w^ith the paying scheme, does not arise 
wholly from the fact of the means of the body being neces- 
sarily divided, but from the gracious appointment of the Lord 
Jesus in their behalf being overlooked and forgotten, in order 
that more urgent and more grateful claims may be atterid<:<i 
to and gratified. 

Thus are the tender and constraining considerations pre- 



128 PAYMENT OF 

sented in the Word of God to move his people, to whom he 
has given the ability to supply the wants of the poor of his 
family, unfelt and unenjoyed. And alike unknown are the 
blissful effects produced on the minds both of those who 
give and of those who receive, when this ordinance is ob- 
served as it is seen in the Word of God. Sweet and pre- 
cious are the blessings the Lord Jesus has connected with 
obedience to this part of his Law, both on the part of those 
who give and of those who receive, as the reader will see 
in 2 Cor. ix. 12-14. The good things there spoken of, are 
unknown in the bodies, where the Communion is not scrip- 
turally observed, or where the name is unknown except as 
applied to another ordinance altogether. 

Lastly, For it is painful to contemplate what is evil. The 
pernicious influence of the system is seen in the Stipendiary 
class themselves. It is a law in the moral government of God, 
that any one who is the means of blessing others, is himself 
blessed, and the converse of this is also true — any one who 
is the means of injury to others, does not himself escape 
without injury. The men or class of men who receive this 
filthy lucre, are necessarily defiled by it. Like priests like 
people, and like people like priests. When the Prophets de- 
scribe the errors and apostacy of Judah and [srael,they speak 
of both classes as equally wholly deluded. So it is still, in 
reference to the evils we have attempted briefly to describe. 
In witnessing the professed worship of a popular church, one 
does not know whom to pity more— -the man who stands 
with the Word of God before him, or the people who un- 
movedly sit or stand like as many blocks in his presence. 

The system crushes all independence of mind in ^hose 
who have no other means of livelihood. Pretence charac- 
terises the deportment of those who live by this unhallowed 



PASTORS OF CHURCHES, 129 

system. To one naturally of an honest and independent 
disposition, the small mean things which must be submitted 
to, must at first be galling in the extreme. The pretence 
and hypocrisy of <' the Cloth" are a jibe and a by-word even 
among its supporters. When a young man puts himself in 
training for this line of life, he put himself in fetters. His 
look, his manners, his language, his dress, must all be pe- 
culiar, and mark him as one who has dedicated himself to 
the " service of God.'' His thoughts and reading must all 
keep in the track of the denomination. His mind cannot 
remain free, for the mould is prepared, and into it it must go. 
How pitiable are the circumstances of such, and if the sup- 
porters of the system knew the pain, the false appearances, 
and the unworthy shifts such youths are often obliged from 
the necessity of their circumstances to submit to, they would 
pity them. They dare not utter the spontaneous thoughts 
of their hearts, for fear of committing themselves. Words, 
sentiments and movements must all be made subservient to 
what is in prospect. 

The habits gendered by the comparative seclusion from 
society, which this system necessitates to those who live by 
it, are also pernicious. They have a society and a connection 
of their own, something akin to that of the catholic priest- 
hood, although not quite so exclusive. Its character how- 
ever is the same. The Romish priest is not allowed to 
marry, that he may be more devoted to the service of his 
religion, while the other priest is not allowed to mingle with 
his fellow men in earning an honest and independent liveli- 
hood, for the same ostensible purpose. Hence the irritabil- 
ity, self-esteem and pomposity which characterise the class, 
and the ignorance of men and things they often display. 
And this ignorance of the common affairs of life, sometimes 



130 PAYMENT OF 

approaching- to the appearance of imbecility, is looked on 
by their deluded votaries as marking eminence in spiritual 
excellence, and holiness, and heavenliness of mind. Call 
such men ensamples to the flock? There is not much in 
the flock in common with them. If the same weakness, 
folly, and ignorance were displayed in things of common 
life by any but the ministers of religion, those making the 
display would be laughed to scorn. But it is in relation to 
the things of God, that men will tolerate displays of the 
most consummate w^eakness and folly. 

These men cannot sympathise with their brethren in 
many of their difficulties and afflictions, for, from experience, 
they know nothing of them. They cannot yield them 
counsel, for they are not considered to have any knowledge 
of the things of the world. They cannot go before them 
in the way of obedience and self-denial, for the path in 
which he who should be the leader goes, is not the same as 
that of the people. Thus, this pernicious system unfits 
those who have their living from it, to discharge the most 
important duties of the office they profess to fill, and de- 
prives the people of God, of the benefit of good example 
and judicious precept, on the part of those to whom they 
are taught to look, as thejr leaders in the ways of God. 

Thus have we seen, that the practice of paying for 
the labours connected with the Elder's office, is not only 
without foundation in the Word of God, but that it is con- 
trary to two important passages in it— huitful in the ex- 
treme to the people of God themselves, inasmuch as it 
mixes them up with the men of the world, from whom God 
requires in them entire separation in the observance of his 
appointments — has been found incompatible with some of 



PASTORS OF CHURCHES. 131 

t he wise and gracious arrangements of the Master — ^is pre- 
dicated on and perpetuates very feeble evidences of the di- 
vine life, even renders possible, perfect ignorance of the 
character ot God, and the absence of every holy disposition, 
while the form of godliness is maintained — keeps the peo- 
ple of God in a state of childhood and of bondage to men — 
hinders the exercise of the gifts received from their exalted 
Head, and therefore their increase and the benefits resulting 
from them — ^deals cruelly with the poor of the Lord's breth- 
ren, and so sets aside an important and gracious appointment 
of His — and moreover, results in effects of the most perni- 
cious character to those who are made to depend for a live- 
lihood on such filthy lucre. All shewing the folly, guilt 
and danger of man in interfering to add to, alter, or take 
from any thing, which the great and infinitely wise and good 
Redeemer has revealed and enjoined in his word. 

What then is the duty and the interest of those who fear 
God in regard to this matter ? Certainly to withdraw from 
this commandment of men, and all its pernicious consequen- 
ces, and adopt for the rule of their conduct, what is taught in 
the Law of the Lord. The men of the world, and imper- 
fectly taught disciples may look upon the system of mutual 
instruction enjoined in the Scriptures, as uncertain, ineffi- 
cient, and impracticable — as not at all calculated to do good 
to the disciples of Jesus, nor to spread the knowledge of his 
worthy name in the world. Its opponents have also said that 
it is a scattering system, for its effects hitherto have been to 
divide and fritter down the bodies who have been so weak as 
to attempt it. But there is not a single appointment of Jesus 
but what, when subjected to the judgment of man, will be 
thought inefficient and impracticable ; hence they all have 
felt the effects of his amending ox removing hand. The in- 



132 PAYMENT OF 

stitutionsof Moses were considered so by the people of Israel, 
when they grew wise in their own esteem, and the conse- 
quences are known. And the same sentiments in the minds 
of the professed people of God, in reference to the few simple 
observances of the New Testament, have produced the 
same bitter consequences— ignorance, formality, degradation 
and bondage. 

The failure in some cases of those who have attempted to 
act on these arrangements, only indicates deficiency in those 
who made the attempt, and is therefore no just reason why 
his people should refuse submission to his will. It is high- 
ly criminal in the sight of God, to lower the claims of his 
law to suit the ignorance and depravity of man. Bring up 
conduct and attainments to duty, and not down duty to con- 
duct and attainments. This is a good, not a rigorous law. 
It is not true that a general failure has followed the adoption 
of the scriptural constitution, in reference to the subject 
which has been under consideration, for many churches in 
various parts of the world have long acted upon it, and have 
found it like all the other parts of the will of God — highly 
calculated to promote their knowledge of the V/ord of God, 
peace, comfort, stability as a body and individuals, and their 
fruitfulness in the works of righteousness. Let the people 
of God venture on this part of the law of the Master, and 
they will find that in this respect, as well as in others, the 
path of obedience is both a safe and pleasant path. Let 
them stir up themselves like men, and be strong — prepare 
themselves for activity, diligence, deeds of kindness, self-de- 
nial and forbearance, and let these divine virtues no longer 
exist in name only, but let them be seen in the spirit and 
conduct of those who profess to walk together in the fellow- 
ship of the gospel 



PASTORS OF CHURCHES. 133 

The removal of this incubus will work a greater revo- 
lution in the nominal churches of Christ, than any that 
has taken place since the days of the Apostles. It will 
carry with it the greater part of the rubbish of corruption 
and error, which has so long existed among them. Then 
will be put to an ignominious flight, those who have taken pos- 
session of, and defiled the temple of God. This event will 
cause to fall off from the churches of the saints, much that 
depresses and benumbs — it will test principle and character, 
and separate the good from the bad — -give free scope to the 
exercise of genuine principle, and make subservient to the 
good of the body, every useful gift possessed by it — make 
his people look to the Lord and not to man, for support 
and guidance — cause them to value and study the Word of 
God, and thus be strong for duty and trial — in short, it will 
go far to make the churches of Christ, what he wills they 
should be — lovely in his eyes, nurseries for his people, and 
lights in the world, to guide the feet of the wretched and 
forlorn wanderer to the way of peace, safety, and happiness. 



12 



SECOND SUBJECT. — PROVISION FOR PREACHERS OF THE 
GOSPEL. 

CHAPTER XVII. 

The SaV20ur*s Laio—Matt. x. 8, ^x — Luke^ x. 3, ^x. 

We now proceed to the other Subject proposed for con- 
sideration, viz : What the Word of God has taught, in refer- 
ence to Provision for those who publish the good news of 
salvation in the world. 

From what has already been said, the reader will 
not need to be informed that in what follows, the words 
" Preacher," "Preacher of the gospel," and like expressions, 
are invariably used in their strict scriptural meaning, as re- 
ferring exclusively to those who travel from place to place, 
declaring the good news concerning Jesus the Son of God, 
and as having no reference whatever, to Pastors or Elders 
of churches. 

. This Subject presents itself in a more definite aspect, than 
that which has engaged our attention, there being a full and 
specific law of the Redeemer concerning it, while he has 
said nothing at all in reference to the other ; and thus the 
consideration of the latter, under the guidance of his word, is 
like the labour of disproving an assertion, generally diffi- 
cult, and sometimes impossible. All that is required under 
this Head, is to examine the institution of the Lord Jesus in 
its various particulars, so that they may be fully and clear- 
ly perceived for instruction and guidance. This done, the 
object is accomplished, for this arrangement, and this alone, 
claims the respect and obedience of his people. Any other 



136 PROVISION FOR 

scheme, however specious, or apparently efficient for what- 
ever purposes, or on whatever authority it claims our adop- 
tion, we are to reject as an innovation on the authority of 
the Master, and a reflection on his wisdom and goodness. 
In the former case, we had to examine the credentials of 
one who has long had a lodgment, and a high and influen- 
tial place in the family of God, and to show that they are 
not genuine, and that it is both duty and interest, to expel 
him forthwith from that place, where he has so long rioted 
on the property and the best interests of a simple and de- 
ceived people ; in this case, we have to welcome a messen- 
ger of love from the Saviour, and delight ourselves in ex- 
amining and contemplating his divine and heavenly excel- 
lencies, and the blessings which will result to the brethren 
and to the world, from their receiving and adopting him, as 
their guide and companion in the way in which he is sent 
to lead them. 

The LaAv of the Saviour, in reference to Provision for those 
who engage in preaching the gospel to their fellow men, we^ 
have from his own lips in Matt. x. 8, &c.. and in Luke, x. 3, 
&c. The occasion of his giving the instructions and direc- 
tions contained in the former passage, was the sending out the 
the Twelve to engage in this important work : and of his 
giving those contained in the latter, was the sending out 
other Seventy on the same errand. As the former is the more 
full, we give it as far as it -concerns the subject to be con- 
sidered, and will refer in the remarks, to any particular 
found in Luke, and not in Matthew. 

Freely ye have received, freely give, Provide neither 
gold, nor silver, nor brass in your purses, nor scrip 
for your journey, neither two coats, neither shoes, nor yet 
staves ; for the workman is worthy of his meat. And 



PREACHERS OF THE GOSPEL. 137 

into whatsoever city or town ye shall enter, inquire who 
in it is worthy ; and there abide till ye go thence. And 
when ye come into an house, salute it And if the house 
be worthy, let your peace come upon it : but if it be not 
worthy, let your peace return to you. And whosoever 
shall not receive you, nor hear your words, when ye de- 
part out of that house or city, shake off the dust of your 
feet. Verily I say unto you. It shall be more tolerable 
for the land of Sodom and Gomorrah in the day of 
judgment, than for that city. Beliold, I send you forth 
as sheep in the midst of wolves ; be ye therefore wise as 
serpents, and harmless as doves. But beware of men: 
for they will deliver you up to the councils, and they will 
scourge you in their synagogues ; And ye shall be 
brought before governors and kings for my sake, for a 
testimony against them and the Gentiles. But when they 
deliver you up, take no thought how or what ye shall 
speak : For it is not ye that speak, but the Spirit of your 
Father which speaketh in you, &:c. 

The Apostle Paul refers to this full and special ordinance 
of the Lord Jesus, in the first part of 1 Cor. ix., and espe- 
cially in verse 14, when he says, " Even so hath the Lord 
ordained, that they which preach the gospel, should live of 
the gospel." Such a reference to the appointments made by 
the Redeemer himself, in the days of his ministry on earth, 
is not uncommon in the writings of this Apostle, either in 
the way of applying, or illustrating and explaining thena. 
An example of this we have in the same Epistle, chap. vii. 
10, where the Apostle inculcating the binding nature of the 
marriage covenant, refers to what the Lord himself had 
taught on the subject when on earth, as found in Matt. xix. 
3-12, " I command, yet not I, but the Lord"— as if he had 
said, this is not an ordinance given by me, but one given by 
the Lord himself And in the 12th verse of the same chapter 
he says, " but to the rest speak I, not the Lord" — on this 

12* 



138 



PROVISION FOR 



part of the subject he did not speak when on earth, but left 
his will on it, to be delivered by me his Apostle. And 
again, in the 25th verse " Now concerning virgins I have 
no commandment of the Lord"-^that is, He himself has said 
nothing regarding their duty or conduct, yet I his Apostle 
give my direction. And so, in regard to the appointment 
under consideration — he show^s the propriety and equity of 
the law as founded on principles of common justice, and 
aoted on in common life — seen in several arrangements of 
the law of Moses, and established by the Lord himself 
when on earth, as a standing Statute in his kingdom, ^'Even 
»o hath the Lord Himself ordained, that they which preach 
the gospel, should live of the gospel." 

On the same grounds as the directions given by Paul, to 
the Eiders of the church at Ephesus, are set aside by modern 
exposition, is this Law as delivered by the Saviour set 
aside ; ^for it is now generally taught, that these particulars 
enjoined by the Lord, had only a reference to this singlejour- 
ney of the Twelve, or Seventy, and were never intended as 
rules for general application. How easy is it for man, as was 
remarked when considering Paul's address to the Elders, to 
*et aside in this way, any part of the Divine Law. When 
any enactment or counsel of the Spirit of God, does not 
comport with modern views of expediency or interest, the 
obligation to obey is set aside, by teaching that the Law- 
giver did not intend what he enjoined for universal obliga- 
tion, but for those merely to whom he directly addressed 
himself 

There is no exception taken however, to Paul's annunci- 
ation of the Law, "So hath the Lord ordained that they 
which preach the gospel should live of the gospel," if liber- 
ty is given to construe it according to pleasure. But every 



PREACHERS OF THE GOSPEL. 139 

one must see, as has already been observed, that this is a 
mere reference to a Law, and not the Law itself. The ob- 
ligation contained in this verse, is wholly on the Preacher- 
he must live of the gospel, but how, the passage saith not. 
This view of the declaration of the Apostle, makes it assume 
the same imperfect and unsatisfactory aspect, as we said 
2 Tim. ii. 4 had, when viewed as teaching by implication, the 
right of Elders to maintenance. The references of the 
Apostle for illustration, to the means by which the warrior, 
the husbandman, the shepherd, and the priests lived, when 
vindicating this arrangement of the Redeemer, throw clear 
light on the question, how the Preacher is to live ; but as 
their import, of course, harmonizes completely with the spe- 
cific injunctions found in the Gospels, it is alike objec- 
tionable. 

Every constitutional statute must contain, not only an 
enactment strictly so called, but also all necessary provision 
for that being put in operation, otherwise the law would 
be incomplete and inoperative ; and if Paul's declaration 
be the whole of the Law, in reference to the livelihood of 
the Preacher of the gospel, it is a Law of that character, 
for he says nothing definitely as to how the living is. to be 
furnished — from whom, or to what extent. Were our Leg- 
islature to pass a Bill containing no more than a single 
enactment, making it imperative on every Sheriff in the 
country, to send quarterly to the Public Treasury, a speci- 
fied amount of money, the law would be inoperative- — ^no 
money could thereby be obtained. If any of the officers 
on whom the obligation was laid, were so foolish as to at- 
tempt in their own way, to exact the sum from the citizens, 
no court would sustain them, and they would render them- 
selves liable to be proceeded against for trespass. On the 



140 PROVISION FOR 

Other hand, the reply to such a call from the government, 
on the part of those who knew better, would be, "• give us 
the means of obtaining the money, and Vv^e will remit it." 
Similar would be the circumstances of the Preacher of the 
gospel, if there were no other Law of the kingdom of 
God, than what the Apostle gives. But the modern w^ork* 
man has powerful friends, who can make Laws when Laws 
are wanting, and al§o find means to induce obedience. 

That this arrangement is not to be understood, as having 
only a reference to this particular journey of the Twelve or 
Sevent}^, but as affording a rule whereby the Apostles were 
to be guided in all their future labours, and also all who 
like them, were afterwards to be engaged in preaching 
among the nations, the misearchable riches of Christ, will 
be seen from various considerations. 

1st. The same Law was given to the Seventy, as to the 
Twelve— to the Preachers, as to the Apostles — implying 
doubtless, that these commandments are intended to govern the 
same workmen, whenever, or wherever they may be. Seven- 
ty, the number of preachers employed, being a perfect num- 
ber, may teach, that in these first preaching disciples, we see 
a representation of the character and conduct of all, who 
shall acceptably engage in that field of labour. 

2d. The prophetic intimations, and the directions, and 
cheering and staying promises contained in these passages, 
had no bearing on the first labours of the Twelve and Seven- 
ty, but evidently had on their subsequent labours and cir- 
cumstances, so that we must conclude that the other parts of 
the law of the Saviour, have the same extent of reference, 
[f this is objected to, w^here are we to learn, and on w^hose 
authority, how much we are to give a limited application to, 
^nd how much a general one. 



PREACHERS OF THE GOSPEL. 141 

3d. We see that several instances are recorded, in which 
the Preachers of the gospel, after the ascension of Christ, 
conformed their conduct to the requirements of this Law, and 
is it not therefore a warrantable conclusion, that they did so 
always, according to the circumstances in which they were 
placed? 

4th. If the Law^, as given by the Lord Jesus, is refused^ 
there is no Law on the subject. So that, as in the case of the 
address to the Elders in Acts xx., perplexity, poverty, and 
inconsistency, result from repudiation : whereas, admitting 
this precious portion of the divine record, and using it as it 
was intended to be used, by him who delivered it, we have a 
manual of instruction, direction, comfort, support, and warn- 
ing, for all the people of God, whether Apostles or brethren, 
who should in succeeding ages, engage in this exalted and 
arduous line of labours. 

On the night in which the Redeemer w^as betrayed, con- 
templating the labours and sufferings which were before those 
w^hom he was to send forth as his heralds to the world, and 
referring to what he had commanded on the subject, and to 
their experience who had acted under it, -'he said unto them. 
When I sent you without purse, and scrip, and shoes, lacked 
ye any thing? and they said. Nothing. Then said he un- 
to them. But now, he that hath a purse, let him take it, and 
likewise his scrip : and he that hath no sword. let him sell 
his garment, and buy one. For I say unto you. That this 
that is written, must yet be accomplished in me, " And he 
was reckoned among the transgressors:^^ for the things con- 
cerning me have an end. And they said, Lord, behold here 
are two swords, and he said unto them, " It is enough." The 
language of our Lord in this, is not to be understood literally, 
and as reversing, or countermanding the directions given at 



142 PROVISION FOR 

the time to which he refers. The Apostles appear so to have 
understood him, and erred, as we see from what they re- 
plied, and the answer given by Jesus. '^ It is enough," not 
that two swords were enough for twelve in such urgent cir- 
cumstances, if the language is to be taken literally. Had 
that been so, the words would have been " They are 
enough." But we are to understand our Lord in these words, 
as saying, " We drop the subject, you understand me not 
now, but will afterwards." That they understood him lite- 
rally and erred, appears from what afterwards took place in 
the garden ; where Peter, under the erroneous impression of 
what he had heard about swords, said, ^' Lord shall we 
smite with the sword?" and without waiting tor permission, 
used the sword. The Lord reproved the misapprehension, 
and the rashness of the Apostle, by saying, " Put up again thy 
sword into his place, for all they that take the sword, shall 
perish with the sword." There is no difficulty in seeing 
the object of our Lord in what he had said, especially when 
taken in connection with the words ''This that is written 
mustyetbe accomplished in me. And he ivasreckoned among 
the transgressors^ for every thing concerning me must be 
accomplished.'" That part of his history foretold by the 
prophet, had not yet been accomplished, but was now about 
to be so. He never yet had been dealt with as a malefactor, 
disgraced and punished as such an one deserves. Now this 
was to be his lot, and the Apostles as his companions and 
abettors, would come in for a share of the disgrace and the 
punishment, which he their Master was about to suffer. 
Hence, their circumstances from this time forward, would 
be very different from what they had hitherto been. Now 
that prophecy, like all the others concerning him, was about 
to receive its accomplishment. In using the language, " now 



PREACHERS OF THE GOSPEL. 143 

he that hath a purse let him take it/' &c , he wished to in- 
form them, that their circumstances in their future labours, 
would be altogether different from what they were, when he 
at first sent them forth to preach the gospel. Then, without 
money, victuals or clothing, venturing on the power and 
goodness of their Lord, they found they lacked nothing, but 
now, want, nakedness, shame, sufferings of the severest 
kinds, even death itself, were before them. The conflict 
was now in truth about to begin. Now the enemy was 
mustering all his forces ; and although he himself alone 
would sustain the first deadly onset, and completely conquer, 
yet the strife would be prolonged, the battle would still rage, 
and they, engaging also in their place in the struggle, would 
have need of hardihood, courage, wisdom and patience ; but 
with the same confidence in him as at first, and the same 
implicit submission to his wise directions, they also through 
him, would come off more than conquerors. 

There is nothing, we have said, in the language of Jesus, 
which sanctions the conclusion, that the passage about to be 
considered, is of limited interpretation, nor is there any thmg 
said about the directions contained in it, in any other part of 
Scripture, to give the least countenance to such a conclusion. 
It is against all laws of sound interpretation, thus to set aside 
the plain testimonies and precepts of the Word of God, be- 
cause they do not seem wise, or practicable, or suitable, in our 
estimation. No part of the Word of God, on this principle 
would have any authority, if it did not harmonize with the 
prejudices of the reader; and the dictates of Eternal truth and 
wisdom, would depend for all their weight and authority, on 
the depraved and changing tastes and opinions of men. This 
part of the teaching of Jesus, stands on the same grounds as 
the other parts of his teaching, and is as obligatory on those 



144 PROVISION FOR 

who love and obey him. as any other words which fell from 
his lipSj while he tabernacled among men. 

Here, then, is given us, clearly and at length, the Law of 
the Kingdom of Heaven, on this important and interesting 
subject ; emanating from the King himself, early promul- 
gated, and afterwards acted on by all those, w^hose labours 
are recorded in the Word of God. It is therefore binding 
in every part, on all those who profess in this way to serve 
the Lord Jesus, and to look up to him for direction, protection, 
support, and success. It is only in doing work which he 
has commanded, or sanctioned, and in the way he has ap- 
pointed, when as to this his will is given, that such blessings 
can be expected from him. On this footing, and on this 
alone, will his gracious promises be fulfilled. Many things 
are done in the name of the Lord Jesus, which he has 
neither commanded nor sanctioned, yea, which he has even 
discountenanced and forbidden, and thus dishonour is brought 
upon his worthy name. But he will not hold him guiltless, 
who taketh his name in vain. 

Let us then, under the impression of its binding nature, 
consider the import of the various clauses of this important 
statute, which have a reference to the subject of our inquiry, 
viz : the Provision which it makes for the support of those 
who preach the gospel. We have seen already, who those 
are, in the Scripture use of the expression — not the Elders 
of churches as such, but men who, like the Apostle Paul, 
preached among the nations the unsearchable riches of 
Christ. 

1st. We see from this enactment^ that their work was to 
be seen to be v)holly disinterested. " Freely ye have re- 
ceived, freely give." Their preaching, as well as deeds of 
mercy is included in this. Of all that we know of such 



PREACHERS OF THE GOSPEL. 145 

labours from the Word of God, this was unquestionably 
the character. So unequivocal]};^ was this shown, that the 
first Preachers of the gospel were never charged, even by 
their bitterest enemies, with selfish motives in what they did. 
None of the accusations brought against the Apostles before 
the Jewish Sanhedrim, or by the malicious accusers of Paul 
before the Roman tribunals, were of this character. Their 
disinterestedness was so evident and well known, that such 
a charge would have been ridiculous, Demetrius in Ephe- 
sus, when stirring up the craftsmen of like occupation with 
himself, said, that Paul and his companions were lessening 
their gains, but he did not say that this was by sharing 
them. The town clerk of Ephesus, in his address to the 
people, publicly acquitted them of all mercenary motives in 
their labours. How different has been the procedure of 
every impostor, and of every corrupt sjrstem professedly 
founded on the Word of God. It would seem that the Re- 
deemer, in all his arrangements, studiously avoided giving 
^y encouragement to the naturally covetous heart of man, 
and determined that his cause should stand out, broadly 
marked with the character of pure disinterestedness. And, 
as has already been remarked, this characteristic may safely 
be used as a criterion, to test whether any scheme is of God. 
All disinterested labours may not be owned by him, but 
none are owned by him Avhich are not so. 

2d. We learn that the first Preachers of the gospel, 2vere 
men whose characters and attainments were not likely, in the 
judgment of men, to accomplish the purpose for lohich they 
were sent into the world. '• Behold I send you forth as lambs 
among wolves." A strange procedure this, but quite like 
many other of the arrangements of Jesus, when looked at 
through the eye of human reason, Paul vindicates so fully 

13 



146 PROVISION FOR 

and satisfactorily this clause, in the close of the first chapter 
of 1 Cor., as to render any thing more, superjfiuous. '' Be^ 
cause a foolish thing of God is wiser than men, and a weak 
thing of God is stronger than men. For ye see the calling 
of you, brethren, how that not a mukitude of wise men 
after the flesh, not a multitude of powerful men, nor a mul- 
titude of men of high birth, are thus employed ; but God 
hath chosen the foolish things of the world to shame the 
wise men ; and God hath chosen the weak things of the 
world, to shame the things which are strong ; and the mean 
and despised things of the world hath God chosen, and 
things that are not, to destroy things that are : that no flesh 
should boast in His presence " The same wisdom and 
forethought will be seen in all the other parts of this impor- 
tant and interesting Statute. 

3d. No previous Provision is to be made for the support 
of those who engage in this loork. This is positively, and 
pointedly forbidden by the words, " Provide neither gold, 
nor silver, nor brass in your purses; nor scrip for your jour- 
ney, neither two coats, neither shoes, nor yet staves : for 
the workman is worthy of his meat." This, to the eye of 
human reason, appears the most unaccountable part of the 
Ordinance, This clause makes the greatest difficulty in 
receiving it as binding now, or as ever having been intended 
to regulate the procedure of the people of God, in times 
subsequent to those of the Apostles. This clause is so 
strange and forbidding, that if it is to be held as obligatory, 
many will despair of the gospel ever being preached in all 
the world. This clause we say, puts all the Statute in jeop- 
ardy ; but admit it to be obsolete, and the others incur no 
risk. But the language is so definite and particular, that it is 
impossible for any criticism to touch it. It is as impregna- 



PREACHERS OF THE GOSPEL. 147 

ble as " how that so labouring ye ought to support the 
weak." To get rid of it, the whole must be thrown over- 
board. Well did the Maker of this Law, know the hearts 
of those for whom he ^vas legislating, and hence the defi- 
niteness of his language. Gold, silver, and brass, are all 
prohibited — money of every kind. Paper money, and 
credits too, had these been then known, would have been 
dealt with in the same way. We see the verdict of man 
on this part of the Saviour's Ordinance, in what is around 
us, under the name of " Efforts for evangelizing the world." 
If there is any clause in a Statute, known to be particularly 
unpalatable to those for whose government it is framed, 
or more liable to be misunderstood by them, there all 
the skill of the drawer of the bill is put forth, in order 
to prevent evasion or misconstruction. This clause of this 
Divine Ordinance seems to be of this character, for not only 
is every species of money forbidden by name^ but Provision 
in any other shape— either in food, for that and any thing 
to contain it are prohibited — or clothing, for an extra sup- 
ply is forbidden, by naming particularly several articles of 
apparel generally provided for a journey. 

The structure of this clause, affords internal evidence 
that the precepts of the Saviour under consideration, were 
intended for a more extensive obligation than is generally 
admitted, for these particular and rigid prohibitions, would 
not have been so necessary, if the Law had been framed for 
the government of none but the Twelve or Seventy. 

This clause also accounts satisfactorily, for the complete 
silence of Scripture, respecting any contribution ever being 
made for this purpose. There is not one word, in any part 
of the New Testament, of such a contribution, nor of its ex- 
penditure, had it ever been made. The work of the work- 



118 PROVISION FOR 

man is to produce his meat, according to the illustrations of 
the Apostle, in 1 Cor. ix. — as the man engaged in warfare, 
is provided for by his commander, and the flock yields suste- 
nance to him who feeds it. It was from those who received 
rhe message, with which he was intrusted if he was an 
Apostle, or which he simply rehearsed if he was merely a 
Preacher, that the labourer was to receive his support. 
And this he received, not as alms, but as his due, for " the 
workman is worthy of his meat." If he had sown unto 
them spiritual things, it was no great thing that he reaped 
their carnal things. This is the meaning of the words of 
Paul, '• shall live of the gospel ;^^ literally, shall live out of 
the good neics — not their import however, in modern phra- 
seology. If no success attended his labours, nothing in 
this w^ay, w^ould be received by him. For this, he had to 
venture himself on the power and faithfulness of his om- 
niscient and omnipotent Master. Hence the faith and de- 
votedness of those who engaged in the dissemination of the 
Truth in the world. Their conduct gave the strongest 
evidence of their truth and sincerity, in reference to the 
testimony they gave. This is one reason for the clause un- 
der consideration. The evidences which God presents, are 
always distinct and palpable. These labours lie not in the 
road to ease, emoluments, and worldly honour. Those 
who engaged in them, shewed character and attainments 
in the divine nature, of the highest order. Barnabas, in 
consonance with this requirement, before he engaged in 
such labour, sold his estates in Cyprus, gave the proceeds 
to the poor, and then devoted himself to it. This was no- 
ble conduct, seldom spoken of, and seldomer imitated in 
these days, when so much is heard of " devotedness to the 
work.'' 



PREACHERS OF THE GOSPEL. 149 

Paul received more than once, aid in some shape, from 
the brethren in Philippi, while preaching the gospel 
and working with his hands for his own support, in Thes- 
salonica, and Corinth. These brethren owed all that they 
enjoyed in the family of God to his instrumentality, and 
these repeated tokens of regard, were but a continuance of 
that manifestation of obligation and gratitude, which the 
supply of the wants of the Preacher afforded, on the part of 
those who w^ere blessed by the reception of his testimony. 
Gaius is commended by John, for the attention given by him 
to those brethren, who for His name's sake, had gone forth 
like Paul and Barnabas, taking nothing of the nations. To 
aid such in their disinterested labours, by rendering all the 
attention opportunity afforded, w^as quite a different thing 
from aiding others in paying a man for all he does in that 
way. In the one case, it was fellowship in furthering the 
truth — in the other, it is fellowship in paying. 

This clause of the Statute of Jesus, also accounts for the 
difficulty, or rather impossibility of finding an appropriate 
Scripture text, from which to preach a missionary sermon. 
The object of such discourses, is to stir up the audience to 
give money to provide for those Avho preach the gospel. 
No passage of the inspired records will willingly speak such 
language, because no such object ever formed part of the 
counsels of Him who dictated them. The narratives of the 
contributions of the people of [srael, to the construction of 
the Tabernacle and Temple and their splendid and costly 
furniture, until they were forbidden to bring more, often 
form the material, which the skillful Preacher uses to af- 
fect his hearers in the way desired. Oftentimes, the lan- 
guage used by the Sacred Writers, when teaching the dis- 
ciples of Jesus their duty toward the poor of their brethren, is 

13* 



150 PROVISION FOR 

misapplied, and abused, for the same purpose. For such 
occasions also, passages from the Old Testament Prophets, 
descriptive of the future triumphs and glories of the King- 
dom of the exalted Jesus, and of the rich blessings and priv- 
ileges his subjects enjoy, are selected, and these delightful 
topics eloquently dwelt upon, till the benevolent feelings 
and expectations of the audience are excited, and money for 
the desired object, is cheerfully and liberally given : for 
when the heart is joyfully affected, and the benevolent feel- 
ings roused, that disposition must be close, and that hand 
firm, which will refuse to yield. For the same purpose, 
the glowing language of the Prophets, in which are sym- 
bolized by richness and profusion of gold and silver, the 
spiritual and moral beauties and enjoyments of the same 
happy era, is explained literally, and held up to the people, 
as descriptive of the liberality and benevolence of the people 
of God at that time, to stimulate them to something like an 
approximation in the way of giving, and occasionally, not 
without success. The impressive language of the Spirit of 
God, descriptive of the torments of the finally impenitent in 
the world to come, as well as of the unspeakable blessed- 
ness of the righteous in the Kingdom of their Father, is 
made to bear on the consciences and the hopes of those who 
attend on such exercises, with the object of causing them to 
give their money. But such gifts are not of the character 
w^hich the Redeemer accepts from his people. In many 
cases of this kind, the end appears to justify the means. 
The object is to get the people to part with their money, and 
to do so liberally, and it is of minor moment, w^hat texts are 
chosen, and what way these are used, so as the desired re- 
sult is brought out. And yet it is worthy of remark, that 
all these efforts and schemes are acknowledged insufficient. 



PREACHERS OF THE GOSPEL. 151 

The people will not come up to the mark. For independ- 
ently of the insatidbleness of the treasury, into which their 
contributions are thrown, there is nothing clear or definite 
in the authority by which the demand is made — nothing 
like a plain precept of the Saviour or his Apostles on the 
subject, enforced by the tender yet powerful considerations 
generally accompanying his requirements, to which his 
genuine people respond with a willing and cheerful obedi- 
ence. These collections are uphill work, both to the 
Preacher and people. Hence the language so common, in 
urging to the task, '^ combined efforts"—" strong and "re- 
newed exertions" — " the churches putting forth their ener- 
gies," <kc This language marks a heavy and toilsome 
task, and is altogether unknown in the Word of God, in 
connection with the duties he requires of his people. His 
people are there seen to be a willing people, and his service 
pleasant. 

4th. '' And into whatsoever house ye enter, first say, 
Peace be to this house, and if the son of peace be there, 
your peace shall rest upon it ; if not, it shall turn to you 
again"— or '^ upon yourselves it shall return." Most affec- 
tionately were they to salute the inmates of the house, or 
the members of the family. If met in the same friendly 
way, a blessing from their Lord would be enjoyed by that 
family, on their account ; if not, they themselves would be 
recipients of additional blessing. A gracious promise, 
exhibiting the richness of the Divine beneficence, and the 
watchful care of the Redeemer over his humble and faithful 
servants, and his^settled purpose to reward doubly, kindness 
shown to them for his sake, and to afford his servants in^ 
creased comfort ^nd support, when called to meet with 
coldness and neglect, in their benevolent and arduous labours, 



152 PROVISION FOR 

5th. "And in the same house remain, eating and drinking 
such things as they give." This part of the Statute, the 
Apostle refers to, when he says, " Have we not power to eat 
and to drink?" quoting the very words of the Saviour, and 
showing that it was this arrangement of the Lord, he had in 
view, when he wrote 1 Cor. ix. 4-14. This is a privilege 
or power, conveyed in the shape of a command, and marks 
the riches and omnipotence of Him who conferred it. This 
is the "power in the gospel," which the Apostle afterwards 
says he had not used. This is not enjoined on the Preach- 
ers as a daty, as some would teach, for the Apostle and 
others very seldom availed themselves of it. The Preach- 
er, in the enjoyment of those things comprised in the ex- 
pression " eating and drinking," is not to feel himself the 
object of bounty or favour, but is to use the right in the 
freest and most unfettered manner, as the Provision made 
for his wants by the gracious Master whom he serves, and 
as the fruit of his labours under His blessing. 

This part of the arrangement, confers a right to receive 
merely, not a right to demand. The debt arose, when the bless- 
ings which come through the belief of the truth brought by 
the Preacher, began to be enjoyed ; but it does not appear, that 
the Redeemer gave his servants any authority to demand 
or insist on such a return for their labours, or to dictate, as 
to the quality of such a return, if made. The words, " such 
things as are set before you," " such things as they give," 
seem to imply, that these were the effect of the truth, on 
the minds of those presenting them — a spontaneous expres- 
sion of gratitude and respect, for the superior good enjoyed 
through the instrumentality of the Preacher. We see this 
part of the will of the Master complied with, when Peter, 
in the early days of the gospel, visited the churches in Judea, 



PREACHERS OF THE GOSPEL. 153 

and the neighbourhood. In Joppa, he resided with Simon, a 
tanner, whose house was by the sea side; and after he had told 
Cornelius and his house, words whereby they were saved, 
he along with the six brethren from Joppa, at the invitation, 
of Cornelius, tarried with him certain days. In Philippi, after 
Lydia had received the testimony of the Apostle Paul, she 
pressed him and his companions, to take up their residence 
in her house — " she besought us, saying, If ye have judged 
me faithful to the Lord, come into my house, and abide 
there, and she constrained us." 

It may be objected, that according to this view of the 
clause, no right or power was really conferred in it by the 
Saviour, because any one, whether Preacher or not, could in- 
dependently of any grant, enjoy the hospitality of the people 
of God, if invited to do so. Not so, without coming under 
obligation to those who exercise this hospitality. In the 
case of the Preacher of the gospel, no obligation is incur- 
red, for he gets only what is due. In the other case, a debt 
is incurred, and should be felt, and discharged as soon as 
in the ability of the debtor. Those professed believers of 
the gospel, who can without reluctance, and for a length of 
time, take the benefit of the hospitable attentions of the friends 
of Jesus, without feeling a commensurate obligation de- 
manding discharge without delay, know little of the spirit 
of the gospel, which necessarily purifies the heart from 
every thing mean, selfish or dependent. Such may read 
the exhortation of the Apostle, '- Use hospitality one to 
another, without grudging," and applying it to their breth- 
ren, conclude that in these brotherly and kind attentions to 
them, they are only obeying the divine injunction. But 
they forget they are reversing the precept. Their inter- 
pretation would require it to run, " Take advantage of the 



154 PROVISION FOR 

hospitality of one another, without scruple,"-— just the re- 
verse of the apostolic precept. These words, however, 
give precisely the import of the power or right, granted by 
the Redeemer to the Preachers of the gospel, in reference 
to those who have been blessed by the reception of their 
testimony. In this they differ from every one else. 

6th, " There abide till ye go thence." '' Go not from 
house to house." They were not to change the place of their 
residence, until their labours were finished in that city or 
place. They were not to do so, although a more convenient 
or more splendid one was in their choice, by the conversion 
of one or more, higher in society, or in more affluent cir- 
cumstances. Some may consider this a small matter. It is 
nevertheless a clause in the Statute of Jesus. Obedience to it, 
would show one not of a fastidious or selfish disposition, 
above the little conveniences or distinctions of life, and inter- 
ested, as he professed to be, in weightier matters. The 
Preacher's movements would be observed and studied, and 
if harmonizing with his doctrine, they would have a salu- 
tary influence ; but if at variance, would prove detrimental. 
In this also, we see the wisdom and forethought of the Re^ 
deemer. He knew what is in man, and adapted his legisla^ 
tion to his wants, circumstances, and feelings, 

7th. " But into whatsoever city ye enter, and they receive 
you not, go your ways out into the streets of the same, and 
say. Even the very dust of your city which cleaveth on us 
we do wipe off against you : notwithstanding be ye sure of 
this, that the kingdom of God is come nigh unto you." 
This was a solemn and public way of expressing the great 
guilt and danger those incurred, who rejected determinedly 
the message of mercy. By the Apostles thus publicly sepa- 
rating from themselves, every thing they had in common 



PREACHERS OF THE GOSPEL. 155 

with these wicked men, they significantly shewed the sense 
they entertained of, and their non-participation with them 
in such guilt and danger. This part of the Enactment we 
find acted on by Paul and Barnabas, in reference to the un- 
believing Jews at Antioch in Pisidia, who raised persecution 
against them, and " expelled them out of their coasts, but they 
shook oflT the dust of their feet against them and came into 
Iconium." And also by Paul, in company with Silas and 
Timothy, in regard to the same class of people in Corinth, 
"And when they opposed themselves, and blasphemed, he 
shook his raiment, and said unto them, Your blood be upon 
your own heads ; I am clean : from henceforth I will go 
unto the Gentiles." In these instances of conformity to this 
injunction of the Lord, we see its importance — ^being well 
fitted, if any thing was, to warn and impress. From these 
instances, we also learn, that the first messengers of salva* 
tion, felt themselves under obligation to conform their con- 
duct in their labours, to these full and particular directions 
given by their Lord, in the days of his public ministry on 
earth. And it does seem inconsistent, in a high degree, for 
any who profess to follow these servants of Jesus in their 
exalted labours, to refuse to be guided by the rule, by which 
they were guided, or to take parts of that rule which suit 
their views of interest or expediency, and reject others which 
they consider not so wise or agreeable. There is no instance 
in Scripture, vvhere the Lord allows with impunity, his com- 
mandments to be so treated. Nor would any government 
among men, allow any of its professed servants thus to trifle 
with any of its enactments. 

The last particular that shall be noticed, of this important 
Law of the Lord, is the manner in which these first heralds 
ol mercy were sent out by the Saviour. " He sent them 



156 PROVISION FOR 

out two and two." This is mentioned only of the Seventy, 
but as the names of the Twelve are given in couples, it 
shows that the same arrangement was made in regard 
to them. This part of the Law also, we find always attend- 
ed to by the Preachers of the gospel, whose labours are 
recorded in the Word of God. It is true, that Philip la- 
boured alone in Samaria^ and was sent down to meet the 
Eunuch without a companion, and so was Barnabas, when 
he was sent forth by the church in Jerusalem, that he should 
go as far as Antioch. The first was one of the effects of 
the persecution, which arose about Stephen, and scattered 
the church — the second, was a special errand, and soon to 
be accomplished, and the last was but a teacher passing from 
one field of labour to another, where he would meet with 
companions of the same character as those he had lefl. 
Peter and John were sent to Samaria, by the church in Je- 
rusalem, to carry on the work commenced by Philip. 
*^ Separate me Barnabas and Saul, for the work to which I 
have called them," was the language of the Spirit of God, 
when extended errands of mercy were to be entered on. 
And when the contention between Barnabas and Paul, led 
them to enter on separate fields of labour, each chose 
another companion for himself And throughout the whole 
of the Acts of the Apostles, and the Epistles, we do not find 
any regular course of such labour, engaged in by single 
individuals. On this principle, we account for so many, 
such as Timothy, Titus, Silas, &C.5 being mentioned by 
Paul, as his companions and fellow labourers. 

This part of the Law, as we have repeatedly had occa- 
sion to notice in regard to other parts, shows knowledge 
of man, on the part of the Lawgiver, and also his conde* 
scending goodness in reference to the w^eakness of his nature, 



PREACHERS OF THE GOSPEL. 157 

and should be attended to by his people, when engaging in 
such labours. Here also, as in the case of the Elders, 
" two are better than one." This, the experience of every- 
one will confirm, who has performed a lengthened journey 
alone, and in company. If this is true in travelling merely, 
it is much more so, in engaging in the labours which 
those have to perform, who follow in the steps of the Apos- 
tles. In company the heart is strong ; courage, and the 
spirits remain unbroken, when, if the labourer was alone, 
the heart would fail, and the spirits droop. 

This arrangement would also give increased weight to 
their testimony. The testimony of two witnesses establishes 
a fact, and as the message of mercy, is a message concerning 
facts, we see how this arrangement was wisely calculated 
to command the credit of those who heard it. And even now, 
when Preachers do not bear the character of witnesses of 
what they declare, this arrangement tends to give them 
weight in the estimation of the people to whom they preach. 
Modern procedure overlooks or renders impracticable, at 
least inconvenient, this part of the Divine plan. 

When a church calls on any of its number to go on a 
message, it is always to employ a plurality, and their char- 
ges are to be provided for by it. This is but justice. The 
mission of Paul and Barnabas, by the church at Antioch, f 
the church at Jerusalem, is an instance of the truth of both 
these remarks. Two in this case were sent, and they were 
brought on their way by the church — the expenses of their 
journey were defrayed by those who sent them. And this 
no doubt, is written for the guidance of the people of God, 
in such matters. The plurality is seen not only here, but 
also in the reply that the brethren in Jerusalem, made to the 
inquiry from Antioch, for, along with Barnabas and Paul, 

14 



158 PROVISION FOR 

and the apostalic letters, they sent chosen men of their own 
company, Judas and Silas, who should tell the brethren by 
word of mouth, the same things as the letters contained; thus 
giving these letters the strongest possible proofs of authen-^ 
ticity. The same arrangement we see in the case of the 
messengers of the Gentile churches, sent along with Paul 
to Jerusalem, with their contributions to the poor saints 
which were in Judea. These brethren accompanied the 
Apostle, not by accident, nor from their own choice merely, 
but in obedience to the counsel of the Apostle, which had 
then, and still has, all the authority of the Law of the Lord> 
Doubtless, the churches would have unhesitatingly intrust- 
ed the Apostle with the fruits of their liberality, but this he 
declined, and under his direction, they chose out of their 
own number, tried and worthy men, of character tested by 
the Apostle, to travel with him on this errand ; a list of whose 
names we have in Acts xx. 4. "Avoiding this" says the 
Apostle, " that no man should blame us in this abundance 
which is administered by us. Providing for honest things, 
not only in the sight of the Lord, but also in the sight of 
men." This also, we think, is written for the admonition 
of the saints, and to instruct them how pecuniary matters 
should be managed in the churches. Not only should the 
brethren be satisfied that every thing is right, but their ar- 
rangements should be such, as to show that it is so. This is 
what the Apostle means when he says, " Not only in the 
sight of the Lord, but also in the sight of men>" 



PREACHERS OF THE GOSPEL. 159 

CHAPTER XVIIL 

General Remarks or, the Saviour^s Laic. 

In this Law^ the Lord Jesus speaks with authority/. He 
appears as an absolute and independent Sovereign, speaking 
to his servants, pointing out their work, and the manner 
he wills they should engage in its performance. He speaks 
as one conscious of unlimited power, and of indisputable 
right to be obeyed. No provisional arrangements are made 
by him. Every order is explicit and pointed, and nothing 
is left to the discretion of those to whom he prescribes. He 
gives them their orders and their work, and they have but 
to obey. He tells them wiih certainty, the obstacles they 
would meet with, and the treatment they would receive, but 
not as one who would if he could, have these to be other- 
wise. For their encouragement, he tells them of their 
safety and support in him, and that through him, they should 
be able to overcome all 

In this LaiVj tae see the wisdom and knowledge of the 
Saviour, He predicts the future treatment of his servants, 
and the events, as they afterwards exactly occurred. He 
knew well what he did, when he spake these words to his 
chosen messengers. He provided for the feelings and weak- 
nesses oi those whom he employed, and for the prejudices 
and depravity of those to whom their message was sent. 
He knew the means the enemy would employ to hinder his 
cause in the world, whether by stirring up direct hostility 
to it, or by corrupting and misleading his people, and thus 
staying their labours, or corrupting their testimony. Their 
safety and success, he made to depend simply on their reli- 
ance on his power and obedience to his Law. 



160 PROVISION FOR 

This Law gives to man no exalted place in the contem- 
plated icork. This is not the arrangement of an arbitrary 
and selfish despot, but the dictate of wisdom and benevo- 
lence. A high place, as man would reckon, is not the 
proper place for him. The Apostles are spoken to as ser- 
vants. The work, the power, the success, are all from the 
Master. It was his cause they were to engage in, not their 
own. And it is always in this light, that we see it repre- 
sented in the apostolic writings, " The Lord added to the 
church" — ^' The Lord gave testimony to the word of his 
grace" — " Brethren, pray for us, that the word of the Lord 
may have free course and be glorified." " Who then is Paul, 
and who is Apollos, but servants, by whom ye believed?" 
" Yet not I, but the grace of God which was with me," (fee. 
The first Preachers always speak of themselves, as mere 
instruments in the hand of One who is Almighty, and 
as being what they were, and performing what they did, 
by his power and favour. That is an unwarranted ex- 
pression which speaks of Preachers, as co-operators with 
God — as working along with Him, in the same field of la- 
bour. The Apostles never felt or spoke like that. The 
language which is thought to countenance it, is used by the 
Apostle, when speaking of the fellowship in labour, which 
subsisted between himself and companions. They were 
fellow workmen in the service of God — not with God. 

This haw tests the faith of those who act under it. Hence 
its unsuitableness to those who carry on the present 
schemes for converting the world. The arm on which 
the first heralds had to lean, though Almighty, was unseen. 
They had to trust to the promise of Him who had gone to 
heaven. As lambs among wolves, their safety came from 
an unseen source. To one who could only look on things seen, 



PREACHERS OF THE GOSPEL. 161 

there was every thing unlikely and forbidding. And this 
i5 the reason we say, why these arrangements are repudia- 
ted in the present day. None but a fanatic or a fool, it is 
said, would ever think of converting the world by adhering 
to them. Had Joshua and the Israelites reasoned in the 
same way, Jericho never would have fallen, and the promised 
Land been possessed Had Gideon and his men reasoned 
so, the Midianites never would have been dispersed and 
spoiled. This does not say, that Preachers now are to look 
for miracles, but they profess to act under the same authori- 
ty, and to trust to promises made by the same Word, as did 
these servants of God. And until the professed people of 
God, can really and truly venture on the same ground as the 
first Preachers of the gospel did, the knowledge of the Lord 
will never cover the earth. 

In this Law J along with the language of supreme author- 
itijj loe see the language of deep interest in the welfare of 
those addressed^ and in the success of that toork in which 
they were to engage. In it we find connected with obedir 
ence, kind and encouraging promises, embracing safety, 
support, guidance, peace, and ultimate success, all made 
good to the friends of the Redeemer, in their after history. 
Though exalted and glorified above, and unseen. He was 
ever near them on earth. When brought before the coun- 
cils for his name, he gave them a mouth and wisdom which 
their adversaries could not gainsay nor resist. When called 
by him to die under the stones of an infuriated mob, or by 
the sword of the executioner, he was standing at the right 
hand of God, with outstretched arms ready to receive to his 
embrace their departing spirits. When m prison, guarded 
by the utmost vigilance of their enemies thirsting for their 
blood, he dispatched a heavenly messenger excelling in 



162 PROVISION FOR 

Strength, who in spite of guards, and gates, andhars, and boUs, 
brought them safely forth, to the dismay and confusion of 
their enemies. In what an interesting light, do the appear- 
ances to Paul of the glorified Jesus present him in relation to 
thiscause,at Corinth, Jerusalem, and on the voyage to Rome. 
Although unseen, he was nevertheless bending over the 
faithful Apostle in his labours and trials, with a tender and 
watchful eye. And when the spirit of his devoted servant 
seems about to droop, the appearance of his much loved Mas- 
tei; and a cheering look and word from Him, revive his 
hearty and give renewed strength for the conflict. " Fear 
not, Paul, for I am with thee, but speak and hold not thy 
peace^ for no man shall set on thee to hurt thee, for I have 
much people in this place." " Be of good cheer Paul, for 
as thou hast borne witness of me in Jerusalem, so must thou 
also bear witness of me at Rome." "Fear not, Paul, thou 
niasi: be brought before Cesar, and, lo, God hath given thee 
all them that sail with thee." Even these consolations, glori- 
ous and exalted as they were, would have been without effect 
to a worldly mind, but they gave the fagging courage of the 
hoty and devoted man new life and vigour, and enabled 
him. to face with confidence and joy, the trying circumstan- 
ces into which he was about to enter. The same King sits 
on. the throne of glory— the same promises remain — and in 
the same path, they will be found by His people, fulfilled 
to the latest period. 

T/wse who engaged in such labours, according to the 
prescriptions of this Law^ tvere under no responsibility but 
to Llim whom they served. They felt and acted independ- 
eatly of every one else. They acted as the agents of none 
but the Lord Jesus, The work was entered on as a matter 
of free will, a3 a manifestation of the highest benevolence in 



PREACHERS OF THE GOSl»EL. 163 

reference to the souls of men, and of zeal for the Divine 
glory, and the cause of truth and righteousness. The 
church at Antioch did not send out Saul and Barnabas, al- 
though, in obedience to the command of the Holy Ghost, 
they commended them to the favour of God. To this 
church, on their return, they rehearsed all that God had 
done with them, not as servants to those that had employed 
them, but as brethren, who had been honoured to accom- 
plish what would rejoice the hearts of their fellows, when 
made known. Paul, of his own free will as far as the 
brethren were concerned, suggested to Barnabas the pro- 
priety of their again entering on the same field of labour ; 
and he did not need the permission of any, expressed or un- 
derstood, before he could associate with himself, the young 
and well recommended Timothy, in this high and holy line of 
labour. Acting on these arrangements of his Divine Mas- 
ter, such permission was altogether unneeded. In such re- 
spects, he needed to give to none an account of his steward- 
ship. The same remarks are true in regard to all, whose 
labours in the gospel are recorded in the Word of God, 
None of the words and phrases so common in our day, con- 
nected with a very different order of things, are to be found 
there. 

The words, " except they be sent," of Rom. x. 15, refer 
to the message, and not to the mere sending. The gracious 
arrangement is, " Whosoever shall call on the name of the 
Lord shall be saved," and accordingly, provision is made 
for this Divine arrangement being enjoyed. Without faith, 
none could call ; and without hearing, there could be no 
faith; and without a proclaimer, there could be nothing 
heard ; and without a message, none could proclaim. But 
all had been provided for; a message had been givenj and 



164 PROVISION FOR 

had been announced, and heard, and believed — the name of 
the Lord had been invoked, and salvation enjoyed. All had 
been foreseen and foretold, as it is written, '' How beautiful 
are the feet of them that announce the good news of peace, 
and bring- glad tidings of good things." 

This Laic takes away forever^ all motive for a covetous 
math to engage in the Preaching of the gospel, Judas 
learned by and bye, that the path which the Redeemer had 
marked out for his followers, was not a path for him. The 
man who acts by this rule, gives evidence that pecuniary 
reward at least, is not his object. Charity does not need to 
presume that it is not so, as she has sometimes with an ef- 
fort to do in these days, but incontrovertible evidence is af- 
forded, '^our enemies themselves being judges." As has 
already been remarked, Paul and his fellows were never 
charged wdth this motive in their labours, although they 
were often counted fanatics and fools, because no motive suf- 
ficiently strong, could be perceived by worldly wise men, 
for the line of conduct, they vv'ere known invariably to pur- 
sue. x\nd the Apostle acknowledges, that unless on the 
ground of sincerity and heavenly mindedness, their conduct 
could not be vindicated by true reason, from the charge of 
fanaticism or madness. 

This haw of the Lord Jesus, while it keeps back the icorld- 
ly man from defiling this pure and exalted line of labour, 
also hedges up the loay to the yet immature and feeble dis- 
ciple, hoioever sincere and devoted to the service of his Mas- 
ter, His spiritual strength is yet inadequate to these ardu- 
ous labours. He has not yet sufficiently experienced the 
w^isdomand the faithfulness of his Master, to be able to rely 
on him, in the trying difficulties which lie in that path. 
His mind is not yet sufficiently weaned from this world, and 



PREACHERS OF THE GOSPEL. 165 

imbued with the spirit of heaven, to endure with courage, 
those privations and sufferings which are generally their 
lot, who walk in these ways of the Apostles. He has not yet 
disciplined himself in the school of self-government and 
self-denial, to take patiently the scoffs and the cruel mock- 
ings, with which the enemies of the cause he is anxious to 
be engaged in promoting, will assuredly meet his efforts. 
No, the road is too rough for him — the burden too heavy — 
the labour too severe. Like John, if he should attempt it, 
he would have to give in, and come under the same holy 
frown which he had to bear for sometime. 

Obedience to this wise and perfect Law^ loill do much to 
prevent the dissemination of any thing hut the pure Word 
of God. Nothing but apostolic doctrine, can inspire apos- 
tolic conduct, and as obedience to this wise and holy Law 
requires such conduct in those who preach the gospel, it 
stands in the way of every thing but the pure, holy, and 
wholesome doctrines and practices of the New Testament, 
being disseminated in the world, under the name of the re- 
ligion of Jesus. This road therefore, is its own guardian, 
and needs not the surveillance of bishops, presbyteries and 
licences, or even churches. None but strong men in Christ 
Jesus, of great powers in the divine life, will undertake and 
prosecute such labours in a scriptural way. These alone are 
the men which the Redeemer acknowledges in this field of 
labour, and such alone will He honour to make his Name 
glorious in the earth. 



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